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53-427: The 17th-century traveller Evliya Çelebi reported on the organization of the eyalet: "In this province there are nineteen sanjaks and five hakumets (or hereditary governments) [...] eight [sanjaks] were at the time of the conquest conferred on Kurdish begs with the patent of family inheritance for ever. Like other sanjaks they are divided into ziamets and timars , the possessors of which are obliged to serve in

106-657: A travelogue called the Seyahatnâme ("Book of Travel"). The name Çelebi is an honorific meaning "gentleman" or "man of God". Evliya Çelebi was born in Istanbul in 1611 to a wealthy family from Kütahya . Both his parents were attached to the Ottoman court , his father, Dervish Mehmed Zilli, as a jeweller, and his mother as an Abkhazian relation of the grand vizier Melek Ahmed Pasha . In his book, Evliya Çelebi traces his paternal genealogy back to Ahmad Yasawi ,

159-597: A guest in Rotterdam during his visit of 1663. He wrote: "[they] cursed those priests, saying, 'Our world used to be peaceful, but it has been filled by greedy people, who make war every year and shorten our lives.'" While visiting Vienna in 1665–66, Çelebi noted some similarities between words in German and Persian , an early observation of the relationship between what would later be known as two Indo-European languages . Çelebi visited Crete and in book II describes

212-618: A huge role in the Urabi insurrection in Egypt. The order helped others oppose British occupation in Egypt. The Khalwati groups in Upper Egypt protested British occupation due to high taxes and unpaid labor, which, in addition to drought, made living very hard in the 1870s. Their protests blended with the large stream nationalist protests that lead up to the Urabi insurrection. It can be said that

265-514: A large amount of buying and selling occurred in Mecca during the pilgrimage season. He wrote one of history's longest and most ambitious accounts of travel writing in any language, the Seyahatnâme . Although many of the descriptions in the Seyahatnâme were written in an exaggerated manner or were plainly inventive fiction or third-source misinterpretation, his notes remain a useful guide to

318-438: Is known as pir of the pirs which by all the 12 tariqa orders have their silsilas from. He also added that Umar al-Khalwati is a shaykh that died in seclusion after being in it for 40 days. He continued to point out that all the other orders have their silsila from Khalwati. Because in order to achieve self-fulfilment a murid or dervish need to practice Khalwa. Then we have the others that attribute Umar al-Khalwati as its founder, or

371-618: Is known in Turkey) is an Islamic Sufi brotherhood ( tariqa ). Along with the Naqshbandi , Qadiri , and Shadhili orders, it is among the most famous Sufi orders. The order takes its name from the Arabic word khalwa , meaning “method of withdrawal or isolation from the world for mystical purposes.” The order was founded by Umar al-Khalwati in the city of Herat in medieval Khorasan (now located in western Afghanistan ). However, it

424-577: The Islamic world . All these cities had Sufi shaykhs performing miracles for the nomads. Thus, these Turkish nomads were easily converted to mystical Islam when the Sufi shaykhs promised them union with Allah. Yahya Shirvani entered Baku at this time of religious fervor and political instability, and he was able to start a movement. Yahya Shirvani was able to gather ten thousand people to his movement. Yahya had many popular, charismatic disciples to spread

477-775: The Ottoman Empire . After Chelebi Khalifa's death, the power was passed to his son-in-law, Sunbul Efendi . He was considered a very spiritual man that saved the Koca Mustafa Pasha Mosque . According to the miraculous account, the new sultan Selim I , was suspicious of the Khalwati order and wanted to destroy its tekke . Selim I sent workers to tear down the tekke , but an angry Sunbul Efendi turned them away. Hearing this, Selim I went down there himself only to see hundreds of silent dervishes gathered around Shaykh Sunbul dressed with his khirqa . Selim

530-607: The Parthenon 's sculptures and described the building as "like some impregnable fortress not made by human agency." He composed a poetic supplication that the Parthenon, as "a work less of human hands than of Heaven itself, should remain standing for all time." Of oil merchants in Baku Çelebi wrote: "By Allah's decree oil bubbles up out of the ground, but in the manner of hot springs, pools of water are formed with oil congealed on

583-597: The Shi’i enemy. With the reign of Sulayman the Magnificent and Selim II the order entered a revival. They had links with many high-ranking officials in the Ottoman administration and received substantial donations in cash and property, which helped to recruit more members. By this time, members of the Khalwati order broke ties with the common people, who they previously aligned themselves so closely. They attempted to rid

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636-423: The divan of Diarbeker are the defterdar of the treasury with a ruz-namji (journal writer); a defterdar of the feudal forces an inspector ( emin ), and a lieutenant kehiya of the defter, and another for the chavushes ; a secretary ( katib ), a colonel, and a lieutenant colonel of the militia". After Reşid Mehmet Pasha assumed as Wāli in 1834, he led military campaigns against the local Kurdish tribes of

689-671: The "Kılab" or Llapi river as having its source in Arnavudluk (Albania) and by extension the Sitnica as being part of that river. Çelebi also included the central mountains of Kosovo within Arnavudluk. Çelebi travelled extensively throughout Albania , visiting it on 3 occasions. He visited Tirana , Lezha , Shkodra and Bushat in 1662, Delvina , Gjirokastra , Tepelena , Skrapar , Përmet , Berat , Kanina , Vlora , Bashtova, Durrës , Kavaja , Peqin , Elbasan , and Pogradec in 1670. In 1667 Çelebi expressed his marvel at

742-470: The "first pir ". However, Umar- Khalwati was considered a mysterious man who did very little to spread the order. Shaykh Yahya Shirvani was considered "the second pir" that was responsible for the spread of the Khalwati order. Yahya Shirvani lived during a time of great political instability in the wake of the Mongol invasion. After the Mongol invasions, Turkish nomads began to gather into urban centers of

795-575: The 17th century, mentioned the northeast of Bulgaria as the Uz (Oğuz) region, and that a Turkish speaking Muslim society named Çıtak consisting of medium-sized, cheerful and strong people lived in Silistra , and also known as the "Dobruca Çitakları" in Dobruja . He also emphasizes that "Çıtaklar" is made up of a mixture of Tatars , Vlachs , and Bulgarians . In 1660 Çelebi went to Kosovo and referred to

848-453: The Crimea but only 187,000 free Muslims. In contrast to many European and some Jewish travelogues of Syria and Palestine in the 17th century, Çelebi wrote one of the few detailed travelogues from an Islamic point of view. Çelebi visited Palestine twice, once in 1649 and once in 1670–1. An English translation of the first part, with some passages from the second, was published in 1935–1940 by

901-567: The Diyarbekır Eyalet, to the Mosul Eyalet , which led to a Kurdish revolt led by Bedir Khan Beg . Evliya %C3%87elebi Dervish Mehmed Zillî (25 March 1611 – 1682), known as Evliya Çelebi ( Ottoman Turkish : اوليا چلبى ), was an Ottoman explorer who travelled through the territory of the Ottoman Empire and neighboring lands during the empire's cultural zenith. He travelled for over 40 years, recording his commentary in

954-1062: The Garzan, Bedir Khan and Milli as well as the Yazidi in Sinjar . In 1835 he also subdued the Milli tribe in Mardin and in 1836, he defeated the ruler from the Emirate of Soran . After his death in 1836, his successor was Hafiz Mehmet Pasha who continued to subdue the Kurdish tribes and the Yazidi in Sincar. In the 1840s, the Eyalet ceded the Sanjak of Cizre , which before was part of the Emirate of Bohtan in

1007-624: The Khalwati order. The Sufi sheikh, Chelebi Khalifa, moved the headquarters of the Khalwati order from Amasya to Istanbul . Here, they rebuilt a former church into a tekke , or Sufi lodge. The tekke became known as the Koca Mustafa Pasha Mosque . These buildings spread throughout the region as Khalwati's popularity grew. The order spread from its origins in the Middle East to the Balkans (especially in southern Greece, Kosovo and North Macedonia , to Egypt, Sudan and almost all corners of

1060-565: The Khalwati's fight to improve living conditions eventually lead to the larger nationalist protests. The situation varies from region to region. In 1945, the government in Albania recognized the principal tariqas as independent religious communities, but this came to an end after the Albanian Cultural Revolution in 1967. In 1939 there were twenty-five Khalwatiyya tekkes in Albania , Macedonia and Kosovo . In 1925

1113-626: The Ottoman literary convention of the time, he wrote in a mixture of vernacular and high Turkish, with the effect that the Seyahatname has remained a popular and accessible reference work about life in the Ottoman Empire in the 17th century, including two chapters on musical instruments . Evliya Çelebi died in 1684, it is unclear whether he was in Istanbul or Cairo at the time. Çelebi claimed to have encountered Native Americans as

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1166-597: The Quran from memory and joked freely about Islam. Though employed as a clergyman and entertainer at the Imperial Court of Sultan Murad IV , Evliya refused employment that would keep him from travelling. Çelebi had studied vocal and instrumental music as a pupil of a renowned Khalwati dervish by the name of 'Umar Gulshani, and his musical gifts earned him much favor at the Imperial Palace, impressing even

1219-498: The above are almost all now mosques and/or places of visitation by Muslims for prayer. The hallmark of the Khalwatiyya tariqa , way, and its numerous subdivisions is its periodic retreat ( khalwa ) that is required of every novice. These can last between three days to forty days. The khalwa for some offshoots of the Khalwatiyya is essential in preparing the pupil, murid . The collective dhikr follows similar rules throughout

1272-694: The central part of the region as Arnavud (آرناوود) and noted that in Vushtrri its inhabitants were speakers of Albanian or Turkish and few spoke Bosnian . The highlands around the Tetovo , Peja and Prizren areas Çelebi considered as being the "mountains of Arnavudluk". Çelebi referred to the "mountains of Peja" as being in Arnavudluk (آرناوودلق) and considered the Ibar river that converged in Mitrovica as forming Kosovo's border with Bosnia . He viewed

1325-475: The chief musician Amir Guna. He was also trained in the theory of music called ilm al-musiqi . His journal-writing began in Istanbul, with the taking of notes on buildings, markets, customs and culture, and in 1640 it was augmented with accounts of his travels beyond the confines of the city. The collected notes of his travels form a ten-volume work called the Seyahâtname ("Travelogue"). Departing from

1378-407: The culture and lifestyles of the 17th century Ottoman Empire. The first volume deals exclusively with Istanbul, the final volume with Egypt. Currently there is no English translation of the entire Seyahatnâme , although there are translations of various parts. The longest single English translation was published in 1834 by Joseph von Hammer-Purgstall , an Austrian orientalist: it may be found under

1431-416: The different branches of the Khalwatiyya order. The practice of dhikr is described as repetitive prayer. The practitioner is to be repeating Allah's name and remembering Allah. The dervish is to be attentive to Allah in their repetitive prayer. They are to be completely focused on Allah, so much so that an early Sufi master says "True dhikr is that you forget your dhikr." Another practice that distinguishes

1484-637: The earliest known Turkic poet and an early Sufi mystic. Evliya Çelebi received a court education from the Imperial ulama (scholars). He may have joined the Gulshani Sufi order, as he shows an intimate knowledge of their khanqah in Cairo , and a graffito exists in which he referred to himself as Evliya-yı Gülşenî ("Evliya of the Gülşenî"). A devout Muslim opposed to fanaticism, Evliya could recite

1537-693: The fall of Chania to the Sultan; in book VIII he recounts the Candia campaign . During his travels in the Balkan regions of the Ottoman Empire Çelebi visited various regions of the modern-day Croatia including northern Dalmatia , parts of Slavonia , Međimurje and Banija . He recorded variety of historiographic and ethnographic sources. They included descriptions of first-hand encounters, third-party narrator witnesses, and invented elements. Çelebi traveled to Circassia as well, in 1640. He commented on

1590-444: The field; but if they do not, the ziamet or timar may be transferred to a son or relation, but not to a stranger. The hakumets have neither ziamets nor timars. Their governors exercise full authority, and receive not only the land revenues, but also all the other taxes which in the sanjaks are paid to the possessor of the ziamet or timar, such as the taxes for pasturage, marriages, horses, vineyards, and orchards. [...] The officers of

1643-599: The first transcriptions of many languages of the Caucasus and Tsakonian , and the only extant specimens of written Ubykh outside the linguistic literature. He also wrote in detail about Arabian horses and their different strains. In the 10 volumes of his Seyahatnâme , he describes the following journeys: It is found in drainages in western Anatolia in Turkey . Khalwati order The Khalwati order (also known as Khalwatiyya , Khalwatiya , or Halveti , as it

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1696-436: The government. He was a leader that represented the old Khalwati order, one for the masses. Niyazi gave the common people and their spiritual aspirations a voice again in the Khalwati order. Niyazi's poetry demonstrates some of the Khalwati's aspects of retreat. He writes in one of his poems: Most scholars believe that the Khalwati went through a revival during the 18th century when Mustafa ibn Kamal ad-Din al-Bakri (1688-1748)

1749-404: The mid-19th century mostly focused in Egypt, considered the reform period of the Khalwati order. The order lost popularity in 1865, but many of its leaders branched off to form different orders to expand Islam throughout Africa. The order resided mostly in large urban areas. The origins of the Khalwati order are obscure but according to a Khalwati shaykh named Osman Shehu (born 1970 died 2017,

1802-434: The name "Evliya Efendi." Von Hammer-Purgstall's work covers the first two volumes (Istanbul and Anatolia ) but its language is antiquated. Other translations include Erich Prokosch's nearly complete translation into German of the tenth volume, the 2004 introductory work entitled The World of Evliya Çelebi: An Ottoman Mentality written by Robert Dankoff , and Dankoff and Sooyong Kim's 2010 translation of select excerpts of

1855-414: The order of folk Islam to a more orthodox order. The Khalwati was very conscious of their public image and wanted the order to become more of an exclusive membership for the upper class. From here, the Khalwati order broke off into many suborders. In 1650s rose one of the most famous Anatolian Khalwati shaykhs, Niyazi al-Misri . Niyazi was famous for his poetry, his spiritual powers, and public opposition to

1908-533: The order, including Pir Ilyas. The time of greatest popularity for Khalwati order was during the thirty-year reign of “ Sufi Bayazid II ” (1481–1511) in Ottoman Turkey. During this time, the sultan practiced Sufi rituals, which, without a doubt, brought in many people to the order who wanted to advance their political career. This is the time period where members of the upper class, Ottoman military, and higher ranks of civil services were all involved with

1961-457: The orders were abolished in Turkey and all tekkes and zawiyas were closed and their possessions confiscated by the government, and there is no data available on the status of the Khalwatiyya. In Egypt there are still many active branches of the Khalwatiyya. Modernity has affected the orders to have quite different forms in different environments. They vary depending on the locality, personality of

2014-704: The regions. By the time of Çelebi's arrival, many of the towns visited were affected by the Cossacks, and the only place in Crimea he reported as safe was the Ottoman fortress at Arabat . Çelebi wrote of the slave trade in the Crimea: A man who had not seen this market, had not seen anything in this world. A mother is severed from her son and daughter there, a son—from his father and brother, and they are sold amongst lamentations, cries of help, weeping and sorrow. Çelebi estimated that there were about 400,000 slaves in

2067-485: The self-taught Palestinian scholar Stephan Hanna Stephan who worked for the Palestine Department of Antiquities . Significant are the many references to Palestine, or "Land of Palestine", and Evliya notes, "All chronicles call this country Palestine." Evliya reported that the sheriffs of Mecca promoted trade in the region by encouraging fairs from the wealthy merchants. Evliya went on to explain that

2120-511: The shaykh and the needs of the community. There may also be different prayer practices, patterns of association, and the nature of relations linking the disciples to the shaykh and to each other. The Khalwati order had many tekkes in Istanbul , the most famous being the Jerrahi , Ussaki , Sunbuli , Ramazani and Nasuhi . Although the Sufi orders are now abolished in the Republic of Turkey ,

2173-548: The surface like cream. Merchants wade into these pools and collect the oil in ladles and fill goatskins with it, these oil merchants then sell them in different regions. Revenues from this oil trade are delivered annually directly to the Safavid Shah ." Evliya Çelebi remarked on the impact of Cossack raids from Azak upon the territories of the Crimean Khanate , destroying trade routes and severely depopulating

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2226-489: The ten volumes, An Ottoman Traveller: Selections from the Book of Travels of Evliya Çelebi . Evliya is noted for having collected samples of the languages in each region he traveled in. There are some 30 Turkic dialects and languages cataloged in the Seyahatnâme . Çelebi notes the similarities between several words from the German and Persian , though he denies any common Indo-European heritage. The Seyahatnâme also contains

2279-412: The time. The order is associated as one of the source schools of many other Sufi orders. There were two major historical movements of the Khalwati order. The first one started in the late 14th century and ended in the 17th century. The first historical movement marks its origins and spread in vast area, now being part of Iran, Iraq, Syria, and Turkey. The second movement began in the late 15th century to

2332-467: The town's celebrated bridge , 28 meters long and 20 meters high. Çelebi wrote that it "is like a rainbow arch soaring up to the skies, extending from one cliff to the other. ...I, a poor and miserable slave of Allah, have passed through 16 countries, but I have never seen such a high bridge. It is thrown from rock to rock as high as the sky." Evliya Çelebi, who traveled around Anatolia and the Balkans in

2385-555: The ulama to be too close to folk Islam and too far from the shari'a . The ulama also held a cultural hostility towards them, which made the ulama intolerant of the Sufis. The order began to transform itself over the course of the 16th and 17th centuries as it became more embedded in Ottoman social and religious life. A good example of this is the branch of the order founded by Sha`ban-i Veli (d. 1569) in Kastamonu . Whereas Sha`ban

2438-540: The women's beauty and talked about the absence of mosques and bazaars despite being a Muslim country. He talks about the hospitality of Circassians and mentions that he could not write the Circassian language using letters, and compared the language to a "magpie shout". Evliya Çelebi visited the town of Mostar , then in Ottoman Bosnia . He wrote that the name Mostar means "bridge-keeper", in reference to

2491-451: Was Umar's disciple , Yahya Shirvani , who founded the “Khalwati Way.” Yahya Shirvani wrote Wird al-Sattar, a devotional text read by the members of nearly all the branches of Khalwatiyya. The Khalwati order is known for its strict ritual training of its dervishes and its emphasis of individualism. Particularly, the order promoted individual asceticism ( zuhd ) and retreat ( khalwa ), differentiating themselves from other orders at

2544-511: Was a retiring ascetic who kept a low profile in the 16th century, by the 17th century his spiritual follower `Omer el-Fu'adi (d. 1636) wrote multiple books and treatises that sought to cement the order's doctrines and practices, in addition to combatting a growing anti-Sufi feeling that later took shape in the form of the Kadizadeli movement. Also during this period, the order sought to reassert its Sunni identity, by disassociating itself with

2597-483: Was astonished by Sunbul's spiritual power and canceled the plans to destroy the tekke . The attacks from the ulama , the orthodox religious class, were more serious in the long run. Their hostility were on many Sufi orders, not just the Khalwatiya. Their criticism was a political concern, which suggested that they Khalwatis were disloyal to the Ottoman state, and a doctrinal concern, that the Sufis were thought by

2650-648: Was considered the reformer who renewed the Khalwati order in the Egypt. The Khalwati order still remains strong in Egypt where the Sufi orders do receive a degree of support from the government. The Khalwati order also remains strong in the Sudan . However, not all scholars agree with al-Bakri's influence. Frederick de Jong argues in his collected studies that al Bakri's influence was limited. He argues that many scholars speak of his influence, but without much detail about what he actually did. Jong argues that al-Bakri's influence

2703-518: Was in charge. Al-Bakri was considered a great shaykh who wrote many books, invented Sufi techniques, and was very charismatic. He travelled throughout Jerusalem, Aleppo, Istanbul, Baghdad, and Basra. Before he died he wrote 220 books, mostly about adab . It is said that he saw the prophet nineteen times and al-Khidr three times. In many cities, people would mob al-Bakri to receive his blessing. After al-Bakri died, Khalwati dome scholars believe that al-Bakri set “a great Sufi renaissance in motion.” He

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2756-558: Was limited to adding a prayer litany to the Khalwati rituals. He made his disciples read this litany before sunrise and called it the Wird al-sahar. Al-Bakri wrote this prayer litany himself and thought it necessary to add it to the practices of the Khalwati order. Jong argues al-Bakri should not be attributed with the revival of the Sufi order for his limited effect. Members of the Khwalti order were involved in political movements by playing

2809-542: Was the leader of the Khalwati Karabas order in Junik, Kosovo) Al-Hasan Al-Basri was the founder of the Khalwati order. Many parts are against this fact due to the intern conflicts that exist in the tariqa on who is the founding fathers. Shaykh Osman continued and added that Khalwa or seclusion is a practice that Al-Hasan Al-Basri mainly lived by and is the fundamental practice in the Khalwati order. Al-Hasan Al-Basri

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