Notes
introduction- The link between internal conviction and social action is made in
Nimrod Hurvitz, “From Scholarly Circles to Mass Movements: The Formation
of Legal Communities in Islamic Societies,” American Historical Review 1 08,
no. 4 (October 2003): 1001. Hurvitz quotes Max Weber, The Sociology of Reli-
gion ( 1 963; Boston: Beacon Press, 1 993), 1 64: “Religious virtuosity, in addition
to subjecting the natural drives to a systematic patterning of life, always leads
to the control of relationships within communal life... and leads further to
an altogether radical religious and ethical criticism.”
- Webb Keane, Christian Moderns: Freedom and Fetish in the Mission
Encounter (Berkeley: University of California Press, 2007), 76–77. - Orhan Şaik Gökyay, Evliya Çelebi Seyahatnâmesi, 1 Kitap: Istanbul,
Topkapı Sarayı Bağdat 304 Yazmasının Transkripsiyonu-Dizini (Istanbul: Yapı
Kredi Yayınları, 1 996), 11 4.
- Silahdar Fındıklılı Mehmed Ağa, Silahdar Tarihi, 2 vols. (Istanbul:
Devlet Matbaası, 1 928), 1 : 101.
- Ibid., 1 : 1 02.
- Karaçelebizade Abdülaziz Efendi, Ravzatü’l-ebrâr zeyli (Tahlîl ve
Metin), 1 732, ed. Nevzat Kaya (Ankara: Türk Tarihi Kurumu Basımevi, 2003),
25, 44.- Mehmed Halife, Tarih-i Gilmani, Topkapı Saray Museum Library,
MS. Revan 1 306, fol. 9 1 b. Ottoman chronicle writers used the term padishah
(emperor) to refer to the ruler. I have chosen to use the word “sultan,” as it is
more familiar to readers.
- Ahmed Dede ibn Lutfullah, Jami’ al-Duwal fi al-Tarikh, Suleimaniye
Library, MS. Esad Efendi 2 101 –2 1 03, fol. 772b.