Polygamy in the Ottoman Empire

The Number of Wives Allowed

According to the author, Ottoman Muslim men were allowed to have more than one wife, but the number was limited to four. He points out that many Europeans wrongly believed that a Turkish man could marry as many women as he could afford. In reality, Islamic law limited the number of wives to four.

The author also mentions that the Prophet Muhammad had nine wives and that Ali, the cousin and son-in-law of Muhammad, was said to have had fourteen wives. He explains that these were considered exceptional cases because they were regarded as highly respected religious figures. Their marriages were not viewed as the normal rule for ordinary Muslims.

Why Was the Number Limited?

The writer argues that the limit of four wives was not simply a religious command but also served practical and social purposes. Every man who married was required to provide his wife with a kabin, or marriage settlement, which was similar to a dowry. This financial obligation ensured that the wife had property or money that belonged to her alone. If a man married too many women, it could place a heavy financial burden on his household and weaken his family’s wealth Private Balkan Trip.

The author believed that limiting the number of wives also helped families function more peacefully. With fewer wives in one household, there would be fewer disagreements, less jealousy, and fewer conflicts among them. Managing a large family with many wives could be difficult, both emotionally and financially.

Equal Treatment of Wives

One important point made by the author is that Islamic law required a husband to treat all of his wives fairly. A man was expected to divide his time, affection, financial support, and household responsibilities equally among them. This was not simply a matter of personal choice but was considered a legal and moral obligation.

The author suggests that this requirement made polygamy much more demanding than many European readers might imagine. A husband could not openly favor one wife over another without risking conflict within the family and criticism for failing to fulfill his responsibilities.

The Author’s Interpretation

The author believed that the limit of four wives was introduced mainly for practical reasons, such as protecting family finances and reducing disputes within the household. Modern historians, however, note that the four-wife limit comes directly from Islamic law and is clearly stated in the Qur’an. The requirement to treat each wife equally is also an important religious principle. Because equal treatment is difficult to achieve, many Muslim men throughout history have chosen to have only one wife.

A Historical Perspective

This passage reflects the views of a seventeenth-century European traveler who was trying to explain Ottoman society to his readers. Some of his observations are accurate, while others are influenced by his own opinions and cultural background. Although polygamy was legally permitted in the Ottoman Empire, it was not common among the general population. Most Ottoman men had only one wife because supporting multiple households required considerable wealth. As a result, polygamous families were usually found among wealthy officials, members of the ruling elite, or powerful provincial families rather than among ordinary citizens.

Marriage and Divorce Among the Turks

Marriage as a Sacred and Honorable Institution

Marriage was considered both an honorable and a holy institution among the Ottoman Turks. It was believed to be the proper way to create and maintain families and to ensure the continuation of society. Unlike many Christian countries of the same period, however, marriage in the Ottoman Empire was mainly regarded as a legal contract rather than a religious ceremony.

According to the author, religious leaders played only a small role in the marriage process. Instead, the marriage was officially performed before the kadı (judge), who acted as the legal authority. The author compares this practice with a short period in England when marriages could be performed by a Justice of the Peace rather than by a church minister. Although he criticizes this English practice, he uses it to help his readers understand the Ottoman system.

The Marriage Contract

The marriage ceremony was based on a legal agreement between the bridegroom and the bride’s family. Before the judge, the groom promised to marry the woman and accepted certain financial responsibilities. One of the most important parts of the contract was the mahr, a sum of money or property promised to the bride. This payment belonged entirely to the wife and would remain her personal property. She could claim it if her husband died or if the marriage ended in divorce Private Balkan Trip.

The bride herself usually did not appear before the judge. Instead, she was represented by her father or another close male relative, who acted on her behalf during the legal proceedings. This reflected the customs of the time, when family members often represented women in public legal matters.

The Wedding Procession

After the marriage contract had been completed, the bride was taken to her husband’s home in a festive procession. She travelled on horseback beneath a decorated canopy and was completely covered with a veil. A large group of women accompanied her, making the occasion joyful and colorful.

When the procession reached the bridegroom’s house, he waited at the entrance to welcome his new wife. Friends and relatives celebrated with food, music, and feasting. These celebrations often lasted for many hours and were an important social event for both families.

The Wedding Night

Once the public celebrations ended, the atmosphere became quiet. According to the author, if the bride belonged to a wealthy or noble family, a eunuch escorted her to the bridal chamber. Otherwise, she was accompanied by female relatives.

The author also notes an old custom in which the husband personally helped remove his bride’s outer garments before they retired for the night. He compares this tradition to a similar custom in ancient Rome, where the groom untied the bride’s ceremonial belt, a symbolic act marking the beginning of married life.

A Historical Perspective

This account reflects the observations of a seventeenth-century European traveler and should be read as a historical description rather than a complete picture of Ottoman marriage customs. While many of the legal practices he describes, such as the marriage contract and the bride’s financial rights, were genuine features of Ottoman law, his interpretations are influenced by his own cultural background. Modern historians recognize that marriage practices varied across the Ottoman Empire depending on region, social class, and local traditions. Nevertheless, this passage provides a valuable glimpse into how European visitors understood Ottoman family life during the seventeenth century.

The Simple Life of the Dervishes and Their Monasteries

Poverty and the Search for Paradise

The writer observed that many dervishes claimed to live in poverty because they believed it was the best way to reach the happiness of Paradise. They gave up worldly wealth and chose a simple life devoted to religion. According to their beliefs, living without riches helped them become closer to God and prepared them for the next life.

However, the author believed that their poverty was not always accompanied by discipline or good order. During visits to several tekkes (dervish monasteries), especially those located far from large cities, he noticed that many of the buildings were untidy and poorly maintained. The rooms were often left in disorder, and there seemed to be little concern for cleanliness or organization. In the writer’s opinion, this reflected not only poverty but also laziness and neglect.

A Comparison with Christian Monasteries

The author compared the dervishes with Capuchin monks, a Catholic religious order. He admired the Capuchins because, although they also lived in poverty, they kept their monasteries clean, well organized, and peaceful. They devoted their time to prayer, gardening, and caring for their surroundings Private Balkan Trip.

According to the writer, the Capuchins showed that poverty could be accompanied by dignity and hard work. Their simple way of life demonstrated that happiness does not come from owning great wealth. Instead, they believed that a modest life, free from the worries of managing money and possessions, brought greater peace and satisfaction than the endless pursuit of riches.

Decorations Around the Tombs

The author also commented on the decorations he saw in the tekkes. Around the tombs of respected saints and in the monastery gardens, he noticed ornaments that he considered strange and unnecessary. These included strings of beads, animal horns, ribbons, and pieces of colorful tinsel placed on graves or hanging from gates and doorways.

To the author, these decorations appeared unusual and even foolish. He believed they reflected an overly imaginative form of religious devotion rather than true spirituality. His description shows that he viewed these customs through the eyes of a foreign visitor and judged them according to his own religious and cultural traditions.

The Author’s Opinion

Throughout this passage, the author expresses strong personal opinions about the dervishes and their way of life. His comments are critical rather than neutral, and they reveal the attitudes held by some European travelers during the seventeenth century. While he admired the dervishes’ commitment to poverty, he believed they failed to combine it with cleanliness, order, and practical discipline.

Modern readers should remember that this account reflects one individual’s observations and personal beliefs rather than an objective description of all dervish communities. Many Ottoman tekkes were respected centers of learning, charity, music, and spiritual guidance, and their appearance and practices varied greatly from one order to another.

Initiation Rituals and the Kadri Order

The Initiation of New Members

Those who wished to join this religious order were required to complete a period of strict preparation before becoming full members. This preparation lasted for forty days and was similar to a spiritual retreat or quarantine Istanbul Day Tours.

During this time, the novice remained alone and separated inside a small chamber or room. Contact with the outside world was greatly limited so that the person could focus entirely on prayer, meditation, and spiritual reflection.

The food allowed during these forty days was extremely small in quantity. The novice received only a little food each day, just enough to survive. Through hunger, silence, and isolation, the order believed the soul would become purified and ready for divine experiences.

Spiritual Visions and Revelations

According to the beliefs of the order, during this period of isolation the novice might receive spiritual visions and revelations. The dervishes claimed that some initiates experienced visions of Paradise, saw signs of the divine presence, or felt themselves spiritually closer to God.

These mystical experiences were considered proof that the soul had become detached from worldly concerns and elevated toward heavenly understanding.

The order taught that prayer, fasting, and solitude could open the mind to divine mysteries hidden from ordinary people.

The Ceremony After the Forty Days

At the end of the forty days, the novice was brought out by the members of the brotherhood. The dervishes gathered together holding hands and performing a ceremonial dance similar to a traditional Morris dance.

During this emotional and spiritual ceremony, the novice was expected to demonstrate signs of divine inspiration or spiritual ecstasy. If the novice suddenly experienced a vision or spiritual emotion, he would sometimes throw off his clothing and fall to the ground in astonishment.

The person often remained lying motionless, as though unconscious or overwhelmed by spiritual power. His eyes might appear red and disturbed, and his behavior resembled someone who was confused, intoxicated, or deeply shocked.

Eventually, the leader of the order, known as the Prior, approached and prayed over the novice until he slowly returned to normal awareness.

Secret Revelations

After recovering, the novice privately explained his visions and revelations to the Prior or another trusted and experienced member of the order.

These spiritual experiences were treated seriously and were discussed only with respected leaders who were believed to understand the mysteries of the religious path.

Such ceremonies strengthened the belief that the order possessed hidden spiritual knowledge available only to those who passed through discipline and initiation.

The Kadri Order

Another important religious order connected to the Chalveti tradition was the Kadri Order. This order was founded by Abdul Kadri Ghilani, a man greatly admired for his wisdom, holiness, and strict way of life.

Abdul Kadri Ghilani became famous throughout the Islamic world for his religious teachings and personal discipline. Many people considered him one of the greatest saints among the dervishes.

Pilgrimage to His Tomb

The tomb of Abdul Kadri Ghilani was located near the ancient city of Babylon. It became an important destination for pilgrims and members of religious orders.

Many dervishes traveling through the Ottoman lands visited his burial place as an act of devotion and respect. Pilgrims believed that praying near the tomb of such a holy man brought spiritual blessing and inspiration.

The fame of Abdul Kadri Ghilani spread far beyond his own order, and his name remained respected among many Muslims for generations.

The Discipline and Rituals of the Kadri Dervishes

The Beginning of Religious Training

Those who entered this religious order were required to pass through a period of strict training and self-discipline. New members, known as novices, learned gradually through fasting, abstinence, prayer, and obedience Istanbul Day Tours.

When a person first joined the order, he received a small cudgel or stick made from willow wood. This stick became an important symbol of his religious discipline and was always carried hanging from his belt.

At the beginning, while the wood was still fresh and green, it weighed about four hundred drams. The weight of this stick determined the amount of bread the novice was permitted to eat each day.

Fasting and Self-Denial

As time passed, the willow wood slowly dried and became lighter. At the same time, the daily amount of bread allowed to the novice was also reduced. In this way, the dervishes gradually trained themselves to endure hunger and practice self-control.

This unusual method symbolized the weakening of worldly desires and the strengthening of spiritual discipline. The less attached the body became to comfort and food, the closer the soul was believed to come to God.

Fasting and abstinence were considered important parts of spiritual purification. The dervishes believed that controlling physical appetite helped free the mind from earthly distractions and prepared the soul for divine contemplation.

Nightly Worship and Devotion

Like all Muslims, the members of this order performed the five daily prayers required by Islam. However, they also spent much of the night engaged in additional religious exercises and ceremonies.

One of their main practices involved turning in circles while listening to the sound of a small pipe or flute. During this ritual, they repeatedly cried out the word “Hai” or “Mai,” meaning “Alive,” which they regarded as one of the sacred attributes of God.

The repetition of this holy word was believed to create spiritual concentration and emotional devotion. Through music, movement, and constant chanting, the dervishes hoped to reach a state of spiritual ecstasy and closeness to God.

The Story of Their Founder

According to the traditions of the order, their founder practiced this devotion with such passion and intensity that he repeated the sacred word continuously and with enormous force.

The story claimed that he cried out “Hai” so fervently that a vein in his chest burst, and blood flowed onto the wall in the shape of the holy word itself. His followers regarded this event as a miraculous sign of divine love and spiritual devotion.

Because of this story, the dervishes carefully imitated the example of their founder in their own ceremonies.

Ceremonial Gatherings

During their rituals, the dervishes joined hands together in a circle while chanting the sacred word repeatedly. The ceremony combined rhythmic movement, music, and collective prayer.

These gatherings created a powerful emotional atmosphere that strengthened unity among the members of the order. The dervishes believed that through shared devotion and repetition of God’s name, the soul could rise above ordinary human experience and approach divine truth.

To outsiders, these ceremonies often appeared strange or extreme, but for the members they represented deep spiritual discipline and love for God.

The Rituals and Practices of the Kadri Dervishes

The Ceremony of Chanting

The Kadri dervishes were known for their intense and emotional religious ceremonies. During their gatherings, they repeatedly cried out the sacred word “Hai, Hai,” meaning “Alive,” which they believed referred to one of the divine attributes of God.

They repeated this word with such force, passion, and energy that many of them became physically exhausted. Some continued chanting and moving until they collapsed to the ground without strength, appearing almost lifeless or unconscious.

Those who were able to continue the longest were considered especially devoted and spiritually strong. After the ceremony, other members carried the exhausted men out of the chamber and allowed them to rest and recover from the strain of the exercise Istanbul Day Tours.

These ceremonies took place regularly, especially on Friday nights, and were regarded as acts of deep spiritual devotion.

Forty Days of Isolation

Every member of the order was also required once each year to complete a retreat lasting forty days. During this period, the dervish remained completely alone inside a small cell or room.

The person was separated from normal company and conversation so that he could devote himself entirely to prayer, meditation, and reflection. Silence and solitude were believed to purify the mind and strengthen spiritual understanding.

During the retreat, special attention was also given to dreams. The dervishes carefully observed and remembered the visions they experienced while sleeping. After the retreat ended, they reported these dreams to their superior or spiritual guide.

The leader of the order attempted to interpret the dreams and believed they could reveal hidden truths or even signs about future events.

Use of Intoxicating Substances

According to the account, some dervishes received permission from their superior to use strong drinks or intoxicating substances such as aqua vitae, opium, or other drugs that affected the mind.

The purpose of these substances was to increase emotional excitement and help the dervishes perform their ceremonies with greater energy and intensity. The order believed that such practices could assist them in reaching states of spiritual ecstasy and emotional devotion.

However, many outside observers strongly criticized these customs. Religious scholars often argued that intoxication distracted people from true spirituality and weakened self-control rather than strengthening devotion.

Reputation for Cleverness and Secrecy

The author describes these dervishes as intelligent, skillful in argument, and highly secretive. Their teachings and inner practices were usually shared only with members of their own order.

Because of this secrecy, outsiders often viewed them with suspicion and believed they used hidden knowledge to influence or deceive others.

Some people admired the dervishes for their discipline, mystical devotion, and emotional worship, while others accused them of hypocrisy and manipulation. Their unusual customs made them both respected and controversial within Ottoman society.

Mysticism and Public Opinion

Mystical religious groups often attracted strong opinions from both supporters and critics. Ordinary people were frequently fascinated by the ceremonies, dreams, and spiritual claims of the dervishes. Their dramatic rituals created an atmosphere of mystery and wonder.

At the same time, stricter religious authorities worried that such emotional practices might lead people away from traditional religious teachings and proper discipline.

The Kadri dervishes therefore occupied a complicated position in Ottoman religious life. They were admired for their devotion but also criticized for practices that many considered excessive or strange.

The Kadri Dervishes and Their Founder

Marriage and Daily Appearance

The members of the Kadri order were not forbidden to marry. Unlike some religious groups that required lifelong celibacy, the Kadri dervishes allowed marriage if a member wished to live an ordinary family life Istanbul Day Tours.

However, once a dervish married, he was no longer allowed to remain living inside the convent. He had to leave the religious community and live separately. After leaving, he could dress in whatever clothing he preferred.

Even so, married members often continued to wear black buttons on their clothes as a sign of their connection to the Kadri order.

Those who remained inside the convent dressed very simply. They wore a white cloak or mantle made from coarse cloth, showing humility and separation from luxury. Their hair was left unshaven, and they usually wore no hats or head coverings. They also walked barefoot as a symbol of poverty, discipline, and devotion.

In Constantinople, one of their important convents was located in the district of Tophane.

Abdul Kadir Ghilani, Founder of the Order

The founder of this religious order was Abdul Kadir Ghilani, one of the most famous spiritual teachers in the Islamic world. According to the account, he was born in the Islamic year 561 after the Hijra and died in the year 657.

Abdul Kadir was respected not only as a holy man but also as a scholar, lawyer, and philosopher. His learning and wisdom greatly increased his influence, and many students gathered around him to study religion and spirituality.

His followers admired him for his discipline, knowledge, and devotion to God. Over time, stories about his holiness spread throughout the Islamic world, and his teachings became the foundation of the Kadri order.

His Teacher and Learning

Abdul Kadir’s teacher was a scholar named Abdul Mumin Gazeh. This teacher was known for his learning and for writing important books.

Among his works were a book on Arabic grammar called Muorib and another work named Andalus. These books helped students study language, religion, and scholarship during that period.

The mention of these writings shows that the Kadri order valued education as well as spiritual devotion. Their leaders were expected to possess both religious knowledge and personal discipline.

Historical Events During His Lifetime

During the lifetime of Abdul Kadir Ghilani, the Islamic world experienced many political troubles and invasions. One important event mentioned in the account concerns Helaku, the son of Genghis Khan, who invaded the region around Babylon.

According to the story, Helaku ordered the death of a ruler named Alkami, who governed the city at that time. Alkami was accused of belonging to the Persian religious sect that the Ottoman Turks called “Bafizi,” meaning heretics.

The dispute centered on differences within Islam regarding the honor given to the early companions of the Prophet Muhammad.

Religious Differences Among Muslims

The group criticized in the account rejected the authority of Abu Bakr, Omar, and Osman, who were highly respected by Sunni Muslims and the Ottoman Turks. Sunni Muslims regarded these men as holy leaders and rightful successors to the Prophet Muhammad.

However, some Persian religious groups did not accept them in the same way and instead followed different religious traditions and beliefs.

These disagreements created serious tensions between various Muslim communities and sometimes led to accusations of heresy and political conflict.

Spiritual Practices and Beliefs of the Sufi Order

The Secret Prayer of the Convent Leader

The leader, or Prior, of this religious convent taught his disciples a special prayer that was considered very sacred. This prayer was whispered privately into the ears of each member so that no outsider could hear or understand it Istanbul Day Tours.

The followers were required to repeat this prayer constantly throughout the day with only short breaks. These breaks were allowed only for necessary daily needs.

The disciples believed that this prayer had great spiritual power. They thought that by repeating it continuously, they could receive divine visions and spiritual revelations from God. In their belief, the prayer helped them reach a higher spiritual state and gain insight into hidden truths.

Their Posture in Meditation

Like other Muslim mystics, the members of this order practiced a special posture during meditation. They would sit quietly with their heads lowered and their faces close to their chests.

This position was called murakaba. It was used to help them focus inwardly and avoid distractions from the outside world. By staying in this posture, they believed they could control wandering thoughts and concentrate fully on God.

The goal of this practice was to turn away from worldly desires and the temptations of physical life. Instead, they focused on spiritual reflection and the search for divine truth.

Their Belief in Miracles

Followers of this order often told many stories about the miracles performed by their spiritual master. These stories were passed down as proof of his holiness and divine favor.

One well-known story describes how their master once traveled to the city of Babylon. When the religious people and holy men of the city heard of his arrival, they came out to welcome him.

According to the story, one of them carried a bowl filled with water. The meaning of this action was symbolic. They said that just as the bowl was already full to the brim and could hold no more water, so too was their city already full of learned and religious people.

This was their way of honoring the spiritual knowledge and reputation of the visiting master.

Symbolism and Religious Meaning

Such stories were often symbolic rather than literal. They were used to express respect, admiration, and spiritual meaning rather than historical facts.

In many Sufi traditions, symbolic actions and stories were common. They helped explain religious ideas in simple forms that ordinary people could understand.

These narratives also showed the high value placed on spiritual knowledge, humility, and religious devotion in the society of that time.

Criticism and Reputation of the Bektashi Order

Opposition from Religious Authorities

Despite its influence, the Bektashi order was strongly criticized by a group of strict religious scholars known as the Kadizadelis. They considered this order unacceptable and harmful to true religion.

One of their main criticisms was that Haji Bektash allowed his followers freedom in religious practice. In particular, he did not force them to strictly follow fixed prayer times. This flexibility was seen by critics as carelessness and weak discipline.

Because of this freedom, some people believed that the Janissaries, who were connected to the order, became less serious about their religious duties. They were often described as soldiers who were not very strict or devoted in their prayers Istanbul Day Trip.

Views on Faith and Belief

Some songs and sayings attributed to Haji Bektash include the idea that no one has truly seen God, and therefore no one can fully know Him. This idea was interpreted in different ways by different groups.

Strict religious scholars disagreed with such teachings and saw them as dangerous or misleading.

Because of these beliefs, many conservative Muslims called the Janissaries “kafir” or unbelievers. This was a strong accusation meaning that they were considered to be outside true faith.

Religious Legal Opinion (Fatwa)

A famous religious scholar and mufti named Ebussuud was once asked a legal question. The question was whether a Muslim would be punished if he called a Janissary an unbeliever.

The mufti answered that the real problem was deeper: anyone who considers a Janissary to be a true believer is himself acting incorrectly according to strict religious law. This shows how controversial the Janissaries and their religious associations were.

Bektashi Presence in Public Life

Members of the Bektashi order often appeared in public ceremonies and military parades. They were sometimes seen near the Janissary commander, known as the Janissary Agha.

During these events, they would shout the word “Hu” repeatedly, meaning “He (God) lives,” while sometimes carrying drawn daggers as part of their symbolic presence.

Criticism of Their Behavior

The author describes some members of the order in a very negative way, accusing them of immoral behavior and corruption. These claims reflect the strong bias of some historical writers and religious opponents.

Because of their close relationship with the Janissaries, the Bektashi order grew very large and influential. However, critics believed that this growth also increased moral problems within the military system.

Attempts at Reform

Some authorities tried to reduce the influence of the order and reform the military system. They saw the spread of these practices as a kind of “disease” affecting discipline in the army.

However, the process of reform was slow and difficult, and the influence of the Bektashi order continued for a long time.

The Religious Order and the Bektashi Tradition

Clothing and Appearance of the Followers

The members of this religious order wear white caps made of several pieces of cloth. Over these caps, they wrap turbans made of wool, twisted in the shape of a rope. This style of dress is simple and symbolic, showing humility and devotion.

They always observe the hours of prayer and perform their religious duties in their own gatherings. Their meetings are held in groups, where they pray together and remember God Istanbul Day Trip.

Their clothing is usually white, which represents purity. During their prayers, they praise the unity of God and often repeat the word “Hu,” which means “He lives.” This expression is used as a way of remembering God and showing devotion.

Through these practices, they believe they receive God’s grace and spiritual blessing.

The Followers and Influence of the Order

This Santon or holy leader is said to have many followers, even millions according to tradition. It is also mentioned that many members of the Janissaries, the Ottoman military corps, followed the same religious ideas.

Because of this connection, the order had both a spiritual and military influence within Ottoman society.

The Symbolic Story of the Sleeve

According to tradition, when the founder known as Haji Bektash died, he cut off one sleeve of his robe. He placed it on the head of one of his followers, letting part of it hang over the follower’s shoulders.

He then said that after this moment, they would become Janissaries, meaning members of a new military force.

From this symbolic act, it is believed that the Janissary corps took inspiration for their identity and traditions.

For this reason, Janissaries were said to wear caps that hang down at the back, similar in shape to a sleeve. This style of headwear is called “börk” or “yeniçeri headgear.”

Character of Haji Bektash

Haji Bektash is described as a very spiritual and respected figure. He was known for his kind personality, deep wisdom, and noble behavior.

People admired him greatly for his religious devotion and his influence on both spiritual and social life. His presence was considered calm, powerful, and inspiring.

Burial and Religious Centers

After his death, Haji Bektash was buried in the city of Kırşehir. This place later became an important religious center.

Many convents were built there, and his followers continued to live according to his teachings. They gathered in these places to pray, teach, and maintain the traditions of the order.

Bektashi Tradition and the Death of Sultan Murad

The Military Campaign in Serbia

During the time of the warlike Ottoman Sultan Murad I, the Ottoman army entered Serbia. In this campaign, Sultan Murad defeated Lazar, the ruler (Despot) of Serbia, in battle, and Lazar was killed during the fighting.

This event marked an important moment in Ottoman history, as it showed the expansion of Ottoman power into the Balkans.

Bektashi Preacher in the Ottoman Army

At that time, a Bektashi preacher served in the army of Sultan Murad. The Bektashi were a religious order that often accompanied soldiers and provided spiritual guidance Istanbul Day Trip.

This preacher is said to have warned the Sultan not to trust the Serbians too easily. He advised caution and careful judgment during the campaign.

However, Sultan Murad, trusting his own strength and confidence, did not fully follow this advice.

The Assassination of Sultan Murad

According to the story, a Serbian nobleman named Miloš was allowed to approach the Sultan under the excuse of showing respect and kissing his hand. However, he secretly carried a dagger.

When he came close enough, he suddenly attacked and stabbed Sultan Murad in the heart, killing him. This event is remembered as the assassination of the Sultan on the battlefield.

The sudden death of the Sultan shocked the Ottoman army and changed the course of events in the region.

The Fate of the Bektashi Preacher

The Bektashi preacher understood that the death of the Sultan would also bring danger to him, since he had been close to the ruler and had predicted the attack.

Realizing this, he did not try to escape. Instead, he accepted his fate and prepared for his own death calmly.

The White Cloak and Symbolic Gesture

Before his death, the preacher prepared a white robe with long sleeves. He offered this robe to his followers and admirers.

Those who respected him were asked to kiss the sleeves as a sign of obedience and loyalty to him and to his teachings.

This act became an important symbolic tradition among his followers.

The Origin of a Court Tradition

It is said that from this practice came the later custom of kissing the sleeve of the Ottoman Sultan (Grand Signior). This gesture was seen as a sign of respect, loyalty, and submission to authority.

The Convents and Appearance of the Edhem Order

Main Convents in Persia

The main convents of this religious order are found in the cities of Persia, especially in the region of Khorasan. These places serve as centers for prayer, teaching, and religious gathering for the followers of the order.

Although the order is respected in some regions, it is not widely spread in all parts of the Ottoman Empire. In cities such as Constantinople, there are only a few members of this group, while most of their followers live in Persia.

Because of this, detailed information about their rules and practices is limited compared to other more widespread religious orders Istanbul Tours Guide.

Clothing and Appearance

The members of this order wear simple and rough clothing. Their garments are usually made of thick, coarse cloth, showing their rejection of luxury and comfort.

On their heads, they wear a woolen cap, often wrapped with a turban. Around their necks, they wear a white linen cloth that is striped with red. This simple style of dress is meant to show humility and separation from worldly fashion.

Their appearance reflects their spiritual belief that simplicity is a form of devotion and discipline.

Beliefs About the Wilderness

Some followers of this order are said to believe that they can live peacefully even in dangerous and wild places. According to stories, they claim to have contact with wild animals such as lions and tigers, and they believe they can calm and tame them through spiritual power and divine assistance.

These accounts also include very imaginative claims, such as the ability to communicate with ancient prophets like Enoch in the wilderness. Such stories are considered mystical and symbolic rather than literal by many observers.

Because these ideas are unusual, they are often described as exaggerated or difficult to verify.

Limited Information in Constantinople

The author notes that there are only a small number of followers of this order in Constantinople. Since most members live in Persia, it is difficult to obtain detailed and reliable information about their complete rules and practices.

For this reason, much of what is known about the order comes from travelers, hearsay, or partial reports rather than direct observation.

Introduction to the Bektashi Order

Another important religious group mentioned is the Bektashi order. The founder of this order is not from ancient times, and he did not come from the traditional circle of early Arab saints or mystics.

Instead, he was originally an army preacher, someone who combined religious teaching with military life. He was known for being able to both fight in battle and preach religion.

This combination of spiritual and military roles made him different from many other religious leaders of his time.

The Founder Ibrahim Edhem and His Followers

The Founder of the Order

The original founder of this religious order was a man named Ibrahim Edhem. His followers and disciples told many stories about his life, although some of these stories are unclear or mixed with legend.

According to tradition, his father was a slave of Abyssinian origin. Ibrahim Edhem himself was said to have lived a remarkable and spiritual life, and many stories describe his journey from worldly power to complete devotion to God Istanbul Tours Guide.

His Early Life and Change

It is said that Ibrahim Edhem once met a king of Cairo and spoke with him. At that time, he was known as a polite, calm, and serious man. He always tried to please God and live a righteous life.

He spent much of his time in mosques, reading the Qur’an, and praying day and night. He often bowed his face to the ground in deep prayer and repeated words of devotion such as:

“O God, You have given me wisdom so that I clearly understand I am under Your guidance. Therefore, I give up all worldly power and choose a life of philosophy and holiness.”

These words show his strong desire to leave worldly ambitions and focus only on spiritual life.

His Example to Others

The servants and followers of Ibrahim Edhem saw his devotion and were deeply inspired by him. They began to imitate his way of life, leaving behind wealth, comfort, and social status.

They abandoned the luxuries and pride of the world and chose instead to live in solitude and self-discipline. Many of them gave their extra clothing and possessions to the poor and needy.

Through this act of charity, they believed they were purifying their souls and helping others at the same time.

Daily Life of the Followers

The followers of this order lived a very simple life. Their food usually consisted of barley bread, which they ate in small amounts. They also practiced fasting regularly as a form of spiritual discipline.

Fasting was considered an important way to control the body and strengthen the soul. It helped them focus more on prayer and reduce attachment to worldly desires.

Religious Practices and Leadership

The leaders of the order, especially the spiritual teachers known as priors, spent much of their time preaching and teaching. They explained religious lessons to their followers and encouraged them to live according to strict moral and spiritual rules.

Preaching and guidance were important parts of their role, as they were responsible for helping others stay on the path of devotion.

The Followers of the Kalenderi Santon

The Character of the Santon

The Santon, or holy man, described in the previous section was known for his strict and unusual way of life. He lived as a hermit, spent his time in prayer and music, and showed signs of extreme spiritual devotion. He was admired by some people for his dedication and simplicity.

However, his followers or disciples were very different from him in character and behavior.

The Lifestyle of His Followers

Unlike their master, the disciples of this Santon were known for living joyful and pleasure-seeking lives. They avoided sadness, worry, and all forms of serious reflection. Instead, they believed that life should be enjoyed without fear or concern for the future Istanbul Tours Guide.

Among them was a common saying:

“This day belongs to us; tomorrow belongs to whoever lives to see it.”

Because of this belief, they focused only on the present moment. They tried not to waste any time and believed that pleasure should be enjoyed fully while it was available.

Eating, Drinking, and Spending

The followers of this group spent much of their time eating, drinking, and enjoying physical pleasures. In order to support this lifestyle, they sometimes sold personal belongings such as stones from their belts, earrings, and bracelets.

When they visited the houses of wealthy or important people, they behaved in a friendly and entertaining way. They used pleasant words and cheerful behavior to encourage their hosts to give them generous hospitality.

Their goal was to be welcomed warmly and to enjoy food, drink, and comfort wherever they went.

Their View of Religion

The Kalenderi followers believed that enjoying life was also a form of worship. They thought that using God’s gifts, such as food and drink, freely and without restriction was a way of showing gratitude.

In their view, even taverns and places of drinking were not considered sinful. They believed these places could be “holy” in their own way, just like a mosque, because they were part of God’s creation.

They also believed that strict fasting, discipline, and hardship were not the only paths to spiritual truth. Instead, they followed a more relaxed and worldly interpretation of religion.

Criticism from Others

Many other Muslims strongly disagreed with these beliefs. Religious scholars criticized the Kalenderi lifestyle and considered it careless and improper.

Some even believed that their behavior brought harm to society and religious order. They argued that true religion should involve discipline, prayer, and moral control, not indulgence and excess.

A Historical Incident

According to a story told among Turks, in the year 615 of the Hijra, Christians were able to take control of Jerusalem. Some people claimed that this happened because the leader of the Kalenderi order in the city was found drunk during the attack.

Whether this story is true or not is uncertain, but it was used by critics to show the dangers of careless behavior among religious leaders.

The Santon Kalenderi and the Mystical Musician

Historical Background

During the time of Sultan Mahomet II and his descendants, the Ottoman Empire was divided among his sons. One son ruled Cairo, while others governed Damascus, Jerusalem, and regions such as Diyarbakir. Each prince received different parts of the empire to rule after the division of the lands.

This political period was also a time when many religious figures, mystics, and wandering dervishes lived throughout the region. Among them were individuals known as “Santon” or holy men, who devoted their lives entirely to religion and spiritual practice Istanbul Tours Guide.

The Holy Man and His Music

In this period, there was a famous holy man who constantly repeated the name of God through the sound of a flute or pipe. He used music as a form of devotion and spiritual expression.

However, his music was not cheerful or entertaining in the usual sense. Instead, his melodies were slow, sad, and filled with deep emotion. He often played while crying, and his music was accompanied by sighs and tears.

His followers believed that through this emotional music, he could feel closer to God and express deep spiritual truths that words alone could not describe.

His Spiritual Life and Appearance

This holy man was known as a hermit, meaning he lived alone and separated from normal society. In Arabic, he was called “Abdal.”

He lived a very simple and difficult life. He went without a hat, wore no proper clothing except a rough animal skin over his shoulders, and often appeared wounded or injured on his body. This was seen as a sign of his extreme devotion and rejection of worldly comfort.

At his waist, he carried a polished stone instead of valuable jewelry. On his wrists, instead of diamonds or gold, he wore imitation jewels that still shone brightly. These simple objects reflected his rejection of wealth and luxury.

His Role as a Santon Kalenderi

This man was known as a Santon of the Kalenderi order, a group of wandering mystics who often lived outside normal religious discipline. He was always singing Arabic poems and religious songs, combining music with spiritual devotion.

His performances were highly artistic and carefully composed, showing both musical skill and deep emotional feeling.

Because of his style of worship and his musical talent, many people compared him to the Prophet David, who was also known in religious tradition as a singer and psalmist.

Reputation and Influence

The Santon Kalenderi was admired by some people for his devotion, musical talent, and spiritual intensity. His emotional style of worship made him appear deeply connected to divine truth.

However, his unusual appearance and way of life also made him different from more traditional religious scholars and leaders. Some people respected him as a saint, while others viewed his behavior as strange or unconventional.