- Denise Spellberg, Politics, Gender, and the Islamic Past: The Legacy of ‘A’isha bint
Abi Bakr (New York: Columbia University Press, 1 996). - Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak (Balti-
more: Johns Hopkins University Press, 1 976), 1 56. - Mehmed Halife, Tarih-i Gilmani, fol. 92a.
- Ibid., fols. 287a–b, 302b–303a, 385b. Beyzavi, or al-Baydawi in Arabic, was a
thirteenth-century Shafi ‘i scholar and chief magistrate in Shiraz, best known for his
commentary on the Qur’an, a condensed version of the commentary of well-respected
twelfth-century scholar al-Zamakhshari. See EI^2 , s.v. “Al-Baydāwī,” by J. Robson, and s.v.
“Al-Zamakhsharī,” by C. H. M. Versteegh.
Mehmed Halife, Tarih-i Gilmani, fols. 283b–284a. The year was 1 669.
Kürd Hatib, Risāle, fols. 3b, 27b.
Ibid., fols. 28a, 30a–b, 33a. Even writers who wrote treatises extolling the sul-
tan and valide sultan articulated the frustration of loyal, pious servants fruitlessly wait-
ing to receive their just rewards. Kurdish Preacher Mustafa, whose treatise offers lavish
praise of the sultan and sultana, includes an implicit critique as well. After serving the
sultan as Friday imam and preacher, residing in the palace, and even predicting the
birth of the fi rst prince, he still had to spend twelve years constantly petitioning for re-
ward. He appealed to the sultan’s “gaze of affection and eye of compassion” for years to
no avail. At fi rst he requested promotion to the rank of the magistrate of Bursa and a sti-
pend, but when he was informed that that request was contrary to Shariah and violated
secular statute, he requested a pension instead, which he ultimately received. This way
Kurdish Preacher Mustafa could both depict the court as following religious and secular
law while critiquing it for not seeing the value of a devoted servant (fols. 38a–42a).
- Jonathan D. Spence, Emperor of China: Self-Portrait of K’ang–hsi (New York:
Vintage Books, 1 988), 44, 58.
1 0. Kürd Hatib, Risāle, fols. 1 4a–b.
- Defterdar, Zübde-i Vekayiât, 2 1 0. Raşid uses the same phrase, Râşid Mehmed
Efendi, Tâ rîh-i Râşid (Istanbul, 1 282/ 1 865), 1 :483. On his speaking Kurdish, see Abdi
Pasha, Vekāyi‘nāme, fols. 1 08b– 1 09b.
1 2. Kürd Hatib, Risāle, fols. 1 4a–b.
1 3. Nihadi, Tarih-i Nihadi, fol. 191 b.
1 4. Rycaut, The Present State of the Ottoman Empire, 1 24. Here Rycaut refers to the
dangers of puritanism.
1 5. Hasluck, Christianity and Islam, 2:423.
1 6. Nihadi, Tarih-i Nihadi, fol. 191 b.
1 7. Ocak, “Religion,” 236, claims that Köprülü Mehmed Pasha put a permanent end to
the movement in 1 656. Goffman repeats this error, arguing, “The organization never fully
recovered from this blow.” Goffman, The Ottoman Empire and Early Modern Europe, 1 20.
1 8. The entry is dated January 29, 1 666.
1 9. The entry is dated June 1 3, 1 667.- The entry is dated August 1 , 1 667. Most of his audience consisted of pages
from the inner palace. - See also Raşid, 1 : 1 34–35.
notes to pages 107–111 279