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45-549: To the Muslim inhabitants of the area the building is known by its full name, while the Christians simply refer to it as the tekke . The designation of " tekke ", that is, a dervish gathering place, instead of a türbe (a burial monument), however is incorrect. This is due to the fact that before 1826 a dervish tekke did stand in the area, which was then destroyed by Sultan Mahmud II . Sultan Mahmud at that time campaigned to expel all

90-710: A better alternative might be to modify the Arabic script to introduce extra characters for better representing Turkish vowels. In 1926, the Turkic republics of the Soviet Union adopted the Latin script, giving a major boost to reformers in Turkey. Ottoman Turkish script was replaced by the Latin -based new Turkish alphabet . Its use became compulsory in all public communications in 1929. The change

135-719: A close relationship with the Ayyubid Sultan, obtained military power and influence, and had the ability to teach at the madrasa s in the area. The Sultan gave a large degree of power to the Sufis in Cairo as part of an important trade off for political support which was incredibly important in solidifying the legitimacy of the Sultan's rule. Scholars in the Mamluk world often did not differentiate between khānaqāh s, ribāṭ s, zāwiya s, and madrasa s. In

180-651: A high degree of written mutual intelligibility as the Ottoman Alphabet catered to anachronistic Turkic consonants and spellings that demonstrated Anatolian Turkish' shared history with Azerbaijani and Turkmen. The Ottoman Turkish alphabet however was poorly suited to Arabic and Persian loanwords which needed to be memorized by students learning Turkish as it would omit vowels making them difficult to read. Arabic has several consonants that do not exist in Turkish, making several Arabic letters superfluous. The introduction of

225-511: A makeshift church dedicated to Saint George. According to one theory (Tsigaras) the attendance of Muslims is due to the fact that the cult of Saint George is connected with the Bektasi/Alevi practice. Zenkinis writes that when refugees from East Thrace arrived in the area in 1920, they found dervishes inside the tekke and were told that the tekke had originally been a Christian church dedicated to Saint Nicholas . The existence of this tradition

270-625: A number of different alphabets, including Arabic , Cyrillic , Greek , Latin and other writing systems. The earliest known Turkic alphabet is the Orkhon script . When Turks adopted Islam, they began to use Arabic script for their languages, especially under the Kara-Khanids . Though the Seljuks used Persian as their official language, in the late Seljuk period, Turkish began to be written again in Anatolia in

315-535: A place to stay for Sufis who were not from Cairo. It was provided by Saladin based on the exchange of Sufis supporting the Ayyubid dynasty and policies. Saladin also created the role of the Chief Sufi, whose job was to operate activities from day to day and mentor the Sufis that lived in and visited the khānaqāh . There was a lot of competition for this role due to its great degree of influence. The Chief Sufi maintained

360-472: A revised alphabet, the hurûf-ı munfasıla representing Turkish sounds more accurately; it was based on Arabic letter forms, but written separately, not joined cursively. It was for a time the official script of the Army. The romanization issue was raised again in 1923 during the İzmir Economic Congress of the new Turkish Republic , sparking a public debate that was to continue for several years. A move away from

405-637: A ruler showed their support for Sufi religious practices and the spreading of Islam. Funding a Sufi building was seen as an act of piety and a way in which the ruler could align themselves with public opinion. Sufi lodges are often associated with tombs of Sufi saints or shaykh s. Typically, they feature a large hall where practitioners could pray and meditate. They also include lodgings for traveling Sufis and pilgrims. In addition to their religious spaces, Sufi lodges also had structures for public services. This included hospitals, kitchens, bathhouses, and schools. Everyone working to provide these services

450-507: Is a version of the Perso-Arabic script used to write Ottoman Turkish until 1928, when it was replaced by the Latin-based modern Turkish alphabet . Though Ottoman Turkish was primarily written in this script, non-Muslim Ottoman subjects sometimes wrote it in other scripts, including Armenian , Greek , Latin and Hebrew alphabets . The various Turkic languages have been written in

495-456: Is also confirmed by the Byzantine scholar Charalambos Bakirtzis. According to another tradition, this church was the burial place of a Catalan Company knight named Berenger D'Entensa, who was killed in a skirmish with the men of En Rocafort's comrade-in-arms during their march from Gelibolu to Salonica in 1307 . According to Lowry, if a church did exist in the area in the fourteenth century it

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540-806: Is likely either Turkish or Persian in origin. The words zāwiya ( Arabic : زَاوِيَة ; plural زَوَايَا , zawāyā ) and ribāṭ ( Arabic : رِبَاط ; plural: رُبُط , rubuṭ ) were especially used in the Maghreb . The literal meaning of zāwiya is 'corner', while ribāṭ means 'frontier guardpost'. The Classical Persian word دَرگاه dargāh means 'doorway; shrine'. The Classical Persian word تَکْیه takya (whence modern Iranian Persian : تَکْیه , romanized :  takye ; Azerbaijani : təkyə ; Panjabi : تَکْیہ , romanized:  takya ; Urdu : تَکْیہ , romanized :  takya ; Uzbek : takya ) at its core meant "support"; also "cushion" or "pillow". The word

585-453: Is more likely that building material from it was re-used for the tekke. Khanqah A Sufi lodge is a building designed specifically for gatherings of a Sufi brotherhood or tariqa and is a place for spiritual practice and religious education. They include structures also known as khānaqāh , zāwiya , ribāṭ , dargāh and takya depending on the region, language and period (see § Terminology ). In Shia Islam ,

630-403: Is that it could not differentiate between the front and back vowels with the exception of A and E. This situation required readers to infer the frontness or backness of vowels based on consonants and the vowels A and E. Another shortcoming was that it could not differentiate between O/Ö and U/Ü in the first syllable (O/Ö do not exist in the second syllable in Turkic, Arabic, or Persian words with

675-703: The Fatimids , who were largely Shi'ite , and the beginning of the Ayyubid period of Sunnism . In 1325, the Mamluk sultan al-Nāṣir Muḥammad relocated the khānaqāh north of the city. Saladin changed the Sa'id al-Su'ada, a Fatimid palace, into a Sufi khānaqāh called al-Khānaqāh al-Ṣalāḥiyya (not to be confused with the Al-Khanqah al-Salahiyya Mosque in Jerusalem). This khānaqāh provided

720-1339: The Husayniyya has a similar function. The Sufi lodge is typically a large structure with a central hall and smaller rooms on either side. Traditionally, the Sufi lodge was state-sponsored housing for Sufis. Their primary function is to provide them with a space to practice social lives of asceticism . Buildings intended for public services, such as hospitals, kitchens, and lodging, are often attached to them. Sufi lodges were funded by Ayyubid sultans in Syria, Zangid sultans in Egypt, and Delhi sultans in India in return for Sufi support of their regimes. Sufi lodges were called by various names depending on period, location and language: mostly, khānaqāh , zāwiya , ribāṭ , dargāh and takya . The word khānaqāh ( Classical Persian : خانَگاه , romanized :  xānagāh or خانَقاه , xānaqāh ; Arabic : خَانَقَاه , romanized :  khānaqāh ; Azerbaijani : xanəqah ; Ottoman Turkish : خانَقاه , romanized :  hanekâh ; Urdu : خانَقاہ , romanized :  khānaqāh ; Uzbek : xonaqoh )

765-619: The alif hamza ( ⟨أ⟩ ’ ) is rarely used in initial position and is replaced instead by a plain alif ( ⟨ا⟩ ); the ta marbuta ( ⟨ة⟩ , appearing in final position of Arabic words) is also rarely used itself and is instead replaced by a plain ha ( ⟨ه⟩ ). The letters ث ح ذ ض ظ ع are found only in borrowings from Arabic; ژ is only in borrowings from Persian and French. Consonant letters are classified in three series, based on vowel harmony : soft, hard, and neutral. The soft consonant letters, ت س ك گ ه, are found in front vowel (e, i, ö, ü) contexts;

810-787: The harakat are also used for the corresponding vowels. As mentioned in previous sections, in written Ottoman Turkish conventions, some letters, especially the letter ⟨ك⟩ k could represent many phonemes: /k/, /ɡ/, /n/, /j/, or /ː/ (lengthening the preceding vowel; modern ğ ). Same applied to vowels, if they were even written using elif ⟨ا⟩ for /a/; ye ⟨ی⟩ for /i/, /ɯ/; vav ⟨و⟩ for /o/, /œ/, /u/, /y/; he ⟨ه⟩ for /a/, /e/. In many cases they were not. Therefore, some Ottoman Turkish dictionaries and language textbooks sought to address this issue by introducing new notations and letters. None of these proposed notations ever gained wider popularity, and none came to be adopted by

855-455: The khānaqāh was for legal education. Most, including Nur ad-Din's khānaqāh , included hospices. However, there was a deep interconnection between education and religion in Sufi buildings, by the end of the Mamluk period the distinction between religious and educational buildings became blurred. Saladin founded the first khānaqāh in Cairo , Egypt in 1173. This officially marked his defeat of

900-441: The Arabic script was strongly opposed by conservative and religious elements. It was argued that romanization of the script would detach Turkey from the wider Islamic world, substituting a foreign (European) concept of national identity for the confessional community . Others opposed romanization on practical grounds, as there was no suitable adaptation of the Latin script that could be used for Turkish phonemes. Some suggested that

945-553: The Janissaries whose members were associated with the Bektashi order of dervishism. According to one theory, Kütüklü Baba was a dervish who served under the Ottoman general Gazi Evrenos and built this tekke during his military campaign. The tekke, based on its architectural structure (octagonal room) is likely to have been built in the fifteenth and early sixteenth centuries. Today only

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990-547: The Maghreb, Sufi lodges have been mostly known as zāwiya s or ribāṭ s. Many takya s ( Ottoman Turkish : تَكْیه‌لر , romanized :  tekyeler ; modern Turkish : tekkeler ) have been built in Turkey and in the countries which came under Ottoman rule . The Ottomans used the words takya (Ottoman Turkish: تَكْیه , romanized:  tekye ), dargāh ( دَرگاه , dergâh ) and zāwiya ( زاویه , zâviye ) instead of khānaqāh ( خانَقاه , hanekâh ). Among

1035-657: The Ottoman Sufi orders which had the most takya s were the Mevlevi Order or Mawlawiyya and the Bektashi Order . The takya s of the Mevlevi Order were called Mawlawī khāna s (Ottoman Turkish: مولوی خانه‌لر , romanized:  Mevlevî haneler , lit.   ' Mawlawī houses'). By the 20th century, Istanbul itself counted many takya s. Some were dedicated to certain Muslim communities (for example,

1080-589: The Ottoman Turkish alphabet. This book also employs specific notations and letters in order to distinguish between different phonemes, so as to match with the Modern Turkish alphabet. Azerbaijani Turkish orthography , which at the time was similar to Ottoman Turkish orthography, has undergone a similar process in Iran, of letters being assigned diacritics and notations to distinguish them. Those modifications have over

1125-676: The Ottoman mint during the reign of Sultan Abdülmecid I ( r. 1839–61), they kept records in Ottoman Turkish but used the Armenian script. The Greek alphabet and the Rashi script of Hebrew were used by Greeks, Orthodox Turks and Jews for Ottoman. Greek-speaking Muslims would write Greek using the Ottoman Turkish script. Karamanlides (Orthodox Turks in Central Anatolia around Karaman region) used Greek letters for Ottoman Turkish. Ottoman Turkish used Eastern Arabic numerals . The following

1170-906: The Uzbeks' Takya or the Indians' Takya ) which symbolized a certain recognition of these communities by the Ottomans. Ottoman takya s can be found in Albania , Bosnia and Herzegovina, Cyprus, Egypt, Greece, North Macedonia, and Syria. Many Sufi lodges existed in Iran during the Middle Ages. Examples include the Tohidkhaneh in Isfahan . After the Safavid conversion of Iran to Shia Islam , many Sufi lodges became used as ḥusayniyya s (buildings where Shia Muslims gather to mourn

1215-484: The death of Husayn ibn Ali in the month of Muharram ). In South Asia, the words khānaqāh , jamāʿat-khāna (Urdu: جماعت خانہ ), takya (Urdu: تَکْیہ , lit.   'pillow, bolster'), dargāh (Urdu: درگاہ , lit.   'royal court'), langar (Urdu: لنگر , lit.   'refectory' ), and sometimes ʿimārat (Urdu: عمارت , lit.   'building'). are used interchangeably for Sufi lodges. The Madrasa-i-Firozshahi

1260-544: The decades gained widespread legitimacy and acceptance. These are also shown for comparison in the table below. Other scripts were sometimes used by non-Muslims to write Ottoman Turkish since the Arabic alphabet was identified with Islam. The first novel to be written in the Ottoman Empire was Akabi (1851), which was written in the Armenian script by Vartan Pasha . Similarly, when the Armenian Duzian family managed

1305-489: The exception of one suffix -iyor/ıyor). Although this issue only existed in the first syllable, the O/Ö sounds were generally more common than U/Ü in the first syllable. They are written in their original orthography: for example, and if using Arabic vowel points ( harakat ) , sabit 'firm' is written as ⟨ ثَابِت ⟩ s̱âbit , with ⟨ث⟩ s̱ representing /s/ (in Arabic /θ/), ⟨ا⟩ representing

1350-408: The final form is used. In initial position, the isolated form is used. The orthography of Ottoman Turkish is complex: The Persian consonant (ژ) is not native to Turkish but is still pronounced distinctively with the letter J in the modern Turkish Latin alphabet. Turkish has 8 total vowels which are evenly split between front and back vowels. One of the shortcomings of the Ottoman Turkish alphabet

1395-537: The fourteenth century, they were more commonly designed as one large structure. This design is typically characterized by one large hall with cells or galleries on either side, allowing more interaction for those working in the lodge. They commonly have domes, mosaics, arches, columns, courtyards, portals, and minarets. The design and incorporation of these aspects varies by region and era. Romanization of Ottoman Turkish The Ottoman Turkish alphabet ( Ottoman Turkish : الفبا , romanized :  elifbâ )

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1440-429: The hard, ح خ ص ض ط ظ ع غ ق, in back vowel (a, ı, o, u) contexts; and the neutral, ب پ ث ج چ د ذ ر ز ژ ش ف ل م ن, in either. In Perso-Arabic borrowings, the vowel used in Turkish depends on the softness of the consonant. Thus, ⟨ كلب ⟩ klb 'dog' (Arabic /kalb/) is /kelb/, while ⟨ قلب ⟩ ḳlb 'heart' (Arabic /qalb/) is /kalb/. Conversely, in Turkish words, the choice of consonant reflects

1485-475: The long vowel /aː/ as in Arabic, ⟨ب⟩ representing /b/, ⟨ـِ⟩ representing the short vowel /i/, and ⟨ت⟩ representing /t/. However, as in Arabic and Persian, harakat are generally found only in dictionaries and didactic works, therefore the same word sabit will generally be found written thus: ⟨ ثابت ⟩ (with no indication of the short /i/). As in Persian,

1530-488: The nascent Ottoman state . The Ottoman Turkish alphabet is a form of the Perso-Arabic script that, despite not being able to differentiate O and U, was otherwise generally better suited to writing Turkic words rather than Perso-Arabic words. Turkic words had all of their vowels written in and had systematic spelling rules and seldom needed to be memorized. Other Oghuz Turkic languages such as Azerbaijani and Turkmen enjoyed

1575-610: The native vowel. (All other sounds are only written with neutral consonant letters.) In Turkish words, vowels are sometimes written using the vowel letters as the second letter of a syllable: elif ⟨ا⟩ for /a/; ye ⟨ی⟩ for /i/, /ɯ/; vav ⟨و⟩ for /o/, /œ/, /u/, /y/; he ⟨ه⟩ for /a/, /e/. The corresponding harakat are there: üstün ⟨َ○⟩ (Arabic fatḥah ) for /a/, /e/; esre ⟨ِ○⟩ (Arabic kasrah ) for /ɯ/, /i/; ötre ⟨ُ○⟩ (Arabic ḍammah ) for /o/, /œ/, /u/, /y/. The names of

1620-634: The society at large. For example, in the Ottoman Turkish-Turkish compiled by Ottoman Albanian lexicographer Şemseddin Sâmi , these notations have been defined and have been used. The necessity arose from the fact that this was a solely Turkish dictionary, and thus Şemseddin Sâmi avoided using any Latin or other foreign notations. The other book with such notations is a book called the Ottoman Turkish Guide ( Osmanlıca. 1: Rehberi ). This book

1665-623: The telegraph and the printing press in the 19th century exposed further weaknesses in the Arabic script. Some Turkish reformers promoted the Latin script well before Atatürk 's reforms. In 1862, during an earlier period of reform , the statesman Münif Pasha advocated a reform of the alphabet. At the start of the 20th century, similar proposals were made by several writers associated with the Young Turk movement, including Hüseyin Cahit , Abdullah Cevdet and Celâl Nuri . In 1917, Enver Pasha introduced

1710-399: The türbe (mausoleum) is preserved, which is a stone octagonal building with a domed roof. It is possible that the tekke was erected on the ruins of a previous Christian church. Today the tekke is utilized as a religious place by the Muslim and Christian residents both. The Muslims venerate it as the tomb of Kütüklü Baba, while the Christians have converted the eastern part of the monument into

1755-508: The world. Khānaqāh s had langar-khāna s, which served as free public kitchens for the poor sponsored by endowments from lakhiraj lands. Islamic values of equality and fraternity brought khānaqāh s to provide services for members of the lowest castes . The popularity of khānaqāh s declined in the early 14th century in India. Prior to the Timurid period, Sufi lodges were typically designed as large complexes with several structures. After

1800-518: Was also borrowed in Ottoman Turkish as تَكْیه tekye (modern Turkish : tekke ), eventually making its way into Arabic as تَكِيَّة takiyya (plural تَكَايَا takāyā ) and in languages of the Balkans ( Albanian : teqeja ; Bosnian : tekija ). The patronage of Sufi lodges historically made an important political and cultural statement. The patronage of a Sufi building by

1845-466: Was built by Sultan Firoz Shah Tughlaq near Hauz-i-Alai . Its architecture was said to be so appealing to locals that they relocated to be closer to the complex. The khānaqāh-madrasa structure had educational opportunities for the pious, and teachers were paid with stipends. Its main purpose was to offer lodging for travelers. The Khanaqah of Sayed Ghulam Ali Shah Mashadi in India was visited by and open to pilgrims from many different cultures around

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1890-404: Was first published in 1976, and has been continuously published over the years well into the 21st century. This book by Ali Kemal Belviranlı , is an alphabet premier book and guide, and its primary purpose is to help and teach modern native Turkish speakers who are literate in the modern Latin alphabet, to learn and be able to read and decipher older Turkish language documents that were written in

1935-607: Was formalized by the Law on the Adoption and Implementation of the Turkish Alphabet , passed on November 1, 1928, and effective on January 1, 1929. As with Arabic , Persian and Urdu , texts in the Ottoman Turkish alphabet are written right to left. The appearance of a letter changes depending on its position in a word: Some letters cannot be joined to the left and so do not possess separate medial and initial forms. In medial position,

1980-465: Was paid through a waqf . Sufi lodges have been very inclusive. Visitors from different cultures and religions could visit them and receive a blessing. Traditionally, Sufi communal lives of asceticism were seen as pious because solitude and self-sufficiency were believed to lead to ego-centricity. Penitence and suffering were intended to bring Sufis closer to understanding divinity. Nur ad-Din Zangi

2025-592: Was the first large patron of Sufi structures, he built and gifted khānaqāh s to Sufi groups in his dominion. In Damascus , khānaqāh s were located inside as well as outside of the city walls. Under the Zangids, khānaqāh s were very centrally located in Old Damascus , near the Umayyad Mosque . Khanaqahs are very commonly placed near a madrasa that is dedicated to the same patron as the khānaqāh . The main purpose of

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