Honored by the Glory of Islam. Conversion and Conquest in Ottoman Europe

blessed; and whether it is appropriate to curse Yazid, who martyred Ali’s son Hussein,

visit tombs for intercession, or kiss the hand, foot, and skirt and bow to elders and reli-

gious leaders. Naima, Tarih-i Naima, 6:229–30.

1 6. Solakzade, Tarih-i Al-i Osman, fol. 487a.

1 7. Mehmed Halife, Tarih-i Gilmani, fol. 7b.

1 8. Dankoff, The Intimate Life of an Ottoman Statesman, 85.

1 9. Mehmed Halife, Tarih-i Gilmani, fols. 6b, 6b–7a, 7b.

20. Katip Çelebi, Fezleke, 2: 1 97.


21. Solakzade, Tarih-i Al-i Osman, fol. 487b.


22. Katip Çelebi, Fezleke, 2: 1 82.


23. Silahdar, Tarih-i Silahdar, 1 :58.


24. Solakzade, Tarih-i Al-i Osman, fol. 487b.


25. Ibid.


26. Roy P. Mottahedeh, Loyalty and Leadership in an Early Islamic Society (Prince-
    ton, NJ: Princeton University Press, 1 980), 1 47.


27. Such as a Nakshibendi-affi liated mosque and madrasa in Diyarbekir. Topkapı
    Palace Museum Archive, Arzlar E. 7008/ 1 7.


28. Robert Dankoff, An Ottoman Mentality: The World of Evliya Çelebi, afterword by
    Gottfried Hagen (Leiden: Brill, 2004), 88.


29. Rycaut, The Present State of the Ottoman Empire, 3 1 5. Other British writers added
    a positive gloss; see, for example, Steven Pincus, “Coffee Politicians Does Create: Coffee

Houses and Restoration Political Culture,” Journal of Modern History 67 ( 1 995): 807–34.
As an Englishman wrote, “It reason seems that liberty of speech and words should be

allowed/where men of differing judgments crowd/and that’s a coffee-house, for where/
should men discourse so free as there?” Anonymous, The Character of a Coffee-House

(London, 1661 ).

30. 
    

    Katip Çelebi, Fezleke, 2: 1 83.

    
    


31. 
    

    Ibid., 2: 1 82.

    
    


32. 
    

    Peirce, The Imperial Harem, 24, 1 44.

    
    


33. 
    

    The original title is Nasīhât al-mülūk targīben li-hüsn al-sülūk.

    
    


34. 
    

    The work is entitled Şifa’ al-Mü’min.
    35. Abdi Pasha, Vekāyi‘nāme, fols. 4b–5a; Karaçelebizade, Ravzatü’l-ebrâr zeyli, 1 3.
    36. Naima, Tarih-i Naima, 5:54.
    37. Dankoff, An Ottoman Mentality, 76.
    38. On the history of the movement to 1 656, see Ahmed Yaşar Ocak, “XVII
    Yüzyılda Osmanlı İmparatorluğunda Dinde Tasfi ye (Püritanizm) Teşebbüslerine Bir
    Bakış: Kadızâdeliler Hareketi,” Türk Kültürü Araştırmaları 1 7–2 1 , nos. 1 –2 ( 1 979–83):
    208–25; Thomas, A Study of Naima, 1 06– 1 0. For background on the later period ( 1661 –
    83) of the movement, see Madeline Zilfi , “The Kadızadelis: Discordant Revivalism in
    Seventeenth-Century Istanbul,” Journal of Near Eastern Studies 45 (October 1 986):
    251 –69; Zilfi , The Politics of Piety, 1 46–59. See also Gottfried Hagen, “Ottoman Under-

    
    

standings of the World in the Seventeenth Century,” in Dankoff, An Ottoman Mentality,
244–56. On the link between the Halvetis and the sultans, such as Bayezid II, see EI²,

s.v. “Khalwatiyya,” by F. de Jong.

notes to pages 66–70 271