KALENDERİYYE (CAVLAKİYE)

KALENDERİYYE (CAVLAKİYE)

 It is a heterodox sect in Anatolia.

 The Sufis, who do not care about the world and worldly values, who oppose the beliefs and traditions of the society and social order they live in, and reflect this to their daily lives with their dress, attitude and behavior, are called calenders, and the Sufi groups they represent are generally called kalenderiy or kalenderî.  It has been suggested that the calender comes from the word kalender in Persian meaning "big, coarse" (Kalettor in Turkish) or the Greek word kaletoz in the same sense.  It is noted that the word is composed of a rare suffix with the Persian word remaining and means "carrying a heavy load, under heavy burden" or it consists of the Arabic word ekall, a rare Persian suffix, and is used to mean "less, not important".  In Persian historical texts, there is no definite opinion on the origin of the word, which usually means "rind, ayyâr, dervish".  On the other hand, it has been passed from the Sanskrit meaning "violating custom" to Persian, the ancient Indian yogis who married a girl outside of their tribe were called kalender, and over time this word gained a special meaning in the context of self-discipline among Indian and Iranian dervishes, and this dervish community was called kalenderiyye.  It has been suggested.  In the studies on Kalenderî, it has been pointed out that the current may have been influenced to a large extent by the ancient Indian and Iranian mystical currents.

 Against the understanding of Sufism based on zuhd and taqwa IX.  There is a close relationship between Melâmetîlik and Kalenderîism, which emerged in a wide area until the 12th century in Khorasan and Transoxiana and continued its influence for the following centuries.  As a matter of fact, in classical Sufism books, Kalenderîlik has been discussed together with Melâmetîlik.  Suhrawardî says that after pointing out that the Melâmetîs' states are sublime, their authorities are saints, they are strictly adhered to hadiths and sunnah, and that they try to achieve faith and loyalty in their deeds and deeds, the distorted thinkers who are caught up in sedition do not have what they think they have.  With the drunkenness of the heart cleansing, the Kalenderis cross the religious boundaries, reduce the prayers and fasting outside of the fard, do not care about eating and drinking the worldly tastes allowed by the Shari'ah, they prefer the ease of permits rather than the delicacy of the path of determination in these matters.  However, they stop collecting, collecting and reproducing things like money, food and drink to meet their needs;  They do not take as an example of the clothes and behaviors of pious, worshipers and witnesses; they are content with the cleanliness of their hearts, which they believe to be with Allah.  Apart from cleaning the heart, the Kalenderids have no more goals to reach.  Sühreverdî then emphasizes the differences between Kalenderî and Melâmetî.  According to him, Melâmetî takes care to hide his worship;  Kalenderî tries to destroy all customs.  Melâmetî clings tightly to the doors of all kinds of good and good and accepts that there is virtue in them, but tries to hide all his deeds and states from others, and shows himself at the level of ordinary people;  He tries to hide his spiritual state and to be recognized by appearing like them in his dress, actions and behavior.  However, he wants to reach higher spiritual positions than his position, and tries to do everything that will bring him closer to Allah with all his might.  Kalenderî does not care whether to know or not to know.  Abdurrahman-ı Câmî summarized the information given by Sühreverdî on this issue and stated that the Kalenderîs were sincere imitators of the Melâmetîs, that they were similar to the Melâmetîs in terms of not having a dream, that the Melâmetîs continued to perform all supererogatory prayers and deeds, but that they hid them from the public.  After stating that they were content with performing fard acts and that they were not interested in hiding or showing their deeds from the public, he said that the people and groups who did not have these qualities in his time were also named Kalenderiyye, but he did not find this true.  Looking at the statements of Sühraverdî and Câmî, it can be said that the Kalenderîs were extreme Melâmetîs.

 M. Fuad Köprülü discussed the history of Kalenderism in two phases before and after Cemâleddîn-i Sâvî (d.630 / 1232-33), who is considered to have transformed this movement into a sect, and this distinction was made by later researchers working on the subject.  has also been adopted.  In the second half of the 10th century, Kalenderism began to emerge as a Sufis movement limited to some Sufis and their circles and an element of social opposition in the geography where the Melâmetîs emerged from the 10th century.  It has been claimed that Sufis and poets, whose historical figures are known, such as Ebû Ahmed-i Çiştî, Baba Tâhir-i Uryân, Baba Hemşa and Abu Saîd-i Ebü'l-Hayr, who lived in the first half of the century, were calender.  It is recorded that Baba Tahir, who lived in Hamadan during the founding period of the Great Seljuks, together with Baba Câfer and Seyyid Hemsha, lived a hermit life on a mountain outside the city and were religious people.  As his nickname "Uryan" shows, Baba Tahir, who is a semi-naked and tempted Sufi, is a scholar from his work named al-Fütûḥâtü'r-rabbâniyye and understood to be a good poet from his rubâîs, he is the first person to use the name "calender" for himself:  my name is kalender / I have neither house, nor monastery, nor dervish lodge / When it is daytime, I stand around you / When night falls, I lay my head on adobe and sleep. "

 Apart from these Sufis living in the Khorasan region, there are Turkish sheikhs with Kalenderî characteristics in the places where Turks mostly live in Transoxania, they probably moved to Khorasan region and returned to their hometown after they joined the Melâmetî sheikhs there, or Khorasan Melâmetî sheikhs went to the Turkish tribes, and as a result of this communication, they were once shamanists.  , In these Buddhist and Manichaean circles, X and XI.  Although it has been claimed that the Kalenderî sheikhs who have continued the understanding of poverty and experience, which are not foreign concepts, have started to grow up with an Islamic interpretation, no evidence has been produced to confirm these views.

 Some great Sufis and poets who grew up in the period before Cemâleddîn-i Sâvî spoke highly of Kalenderîs and Kalenderîlik.  Hâce Abdullah-ı Herevî, who wrote a treatise called Kalendernâme, adopted the Kalenderî and expressed his views on this subject through a calender's mouth.  In the poems of Hakîm Senâî, many mazm of Kalenderî are encountered.  Among his poems, “Not everyone can make this Kalenderî horse run;  Not everyone can play this backgammon for absence.  He must pass his heart and make your love feel alive ”and,“ Wasting on the way to Kalenderî is a benefit;  zahhidlik taqwa, prayer rug is a smoke ”;  “Walking on a road other than the Kalenderî way and war;  Expressions such as “bâde, heaven and looking for something other than love” draw attention.  Ferîddddin Attâr mentioned Kalenderîlik in Manṭıḳu'ṭ-ṭayr and many parts of his divan, sometimes he said that he was also a calender: "Among the Marauders, I have sworn that I am a calender."  At one point, Attâr says, "We have taken everything we have from our guide, therefore we have taken the road to Kalenderîlik with our piri". He says, "Be like a humah bird in the Kalenderîlik corner, but do not have an order."  It is seen that this positive view of Kalenderî was continued by Fahreddîn-i Irâkī, Hâfız-ı Şîrâzî, Mevlânâ Celâleddîn-i Rûmî, Hüseynî Sâdât al-Gūrî, and the poets in the period after Cemâleddîn-i Sâvî, which is considered to have transformed Kalenderîism into a sect.  The most distinctive feature of the pre-Cemâleddîn-i Sâvî period of Kalenderî is that there was no group of followers gathered around a certain sheikh and that Kalenderî was perceived as an individual life style and a legend.

 The information about Cemâleddîn-i Sâvî is broadly based on Muhammed b.  It is based on the works of Mahmud el-Hatîb, Fusṭâṭü'l-ʿadâle introduced by Osman Turan, and al-Vâfî by Safadî, and Menâḳıb-i Cemâleddîn-i Sâvî, written by one of the members of the order, Hatîb-i Fârsî.  Cemâleddîn-i Sâvî, who was born in the city of Sawa in Iran, joined a Sunni sheikh named Osman Rûmî and entered the path of Sufism. He probably came to Damascus during the Mongol invasion and became friends with someone called Celâl-i Dergezînî, who wandered here like him.  started.  Upon the reaction from the public due to his hair, beard, mustache and eyebrow shaving, his disguise and his indifference to religious orders and prohibitions, he went to Egypt, Dimyat, and lived in a cemetery for a while and asked Sawi some questions.  He died there, after six years of working in the lodge built by this woman (see CEMÂLEDDÎN-i SÂVÎ).

 In his work written by İbnü'l-Hatîb, about sixty years after the death of Cemâleddîn-i Sâvî (1290) during the Anatolian Seljuks period and in Anatolia, Muhammed-i Belhi, Muhammed-i Kürd, Şems-i Kürd and Abu Bekr-i Niksârî  He introduced the four people named as the caliphs of Sâvî and noted that the first three of them died a while after Sâvî, Abu Bakr-i Niksârî went to Konya, and that he was sent goods and money from Anatolia and various places every year.  The author of Menâḳıb-i Fârsî, on the other hand, states that İbnü'l-Hatîb, Osman Rûmî, whom Sawi introduced as the sheikh, was his caliph, and the names of his other caliphs were as Muhammed-i Belhi, Celâl-i Dergezînî, Abu Bekr-i İsfahânî.  sorts.  Abu Bakr-i Isfahânî and Abu Bakr-i Niksari must be the same person.  Written by Hatîb-i Fârsî by the order of Muhammed Bukhari, who was the sheikh of the lodges in Damascus, about 120 years after the death of the sheikh, Menâḳıb-ı Cemâleddîn-i Sâvî explained the basic views of the Kalenderîs belonging to Sawi and the idâb of the Kalenderîs.  and it is extremely important in terms of showing its manners.  It is noteworthy that there are no expressions contrary to Sunni Islam and conservative Sufism in the work.  The author begins to explain the virtue of "fakr", which is the basic principle of Kalenderism, by mentioning a hadith, and shows evidence from verses and hadiths in the work.  In Menâḳıb, the meaning of the word kalender was narrated from Cemâleddîn-i Sâvî and thus the principles of the order were revealed.  According to this, the letter kuf in the word kalender symbolizes opinion, lâm grace, nûn nânâmeti, dâl Diyaneti, Râ riyazeti, but people who can collect these qualities can be called kalender.

 Hatîb-i Fârsî stated that it was the first time that Sâvî applied the chardarb, one of the masters of the Kalenderî, that the caliphs such as Muhammed-i Belhi, Abu Bekr-i İsfahânî and Celâl-i Dergezînî were made by Sawî and the members of the people called Cevlekıy.  He says that Khidr wore a kind of vest made of coarse hair and that he gave it to Celâl-i Dergezînî.  Based on this information about the manners and men in Menâḳib, it has been suggested that Sawi transformed a Sufism movement that existed since the previous centuries into a sect called Kalenderiyye and that this sect was a piri.  However, this view is open to debate, since the condition of succession, which is necessary for a Sufi movement to acquire the character of a sect, is not in question for Kalenderiy.  Because, as the master of the sect of Sawi, Hz.  There is no sequence taken to the Prophet.  The situation is the same for the aftermath of Sâwî;  In other words, after the Sâwî, no orders of sects have been identified, showing that he was accepted as a pîr by the members of the order and reaching Sâwî.

 Saying that Cemâleddîn-i Sâvî was dressed in a strange outfit in the Abyssinian Cemetery in Damascus, he shaved his hair, beard, mustache and eyebrows and covered his back with a coarse cloth called `` wallak '', İbnü'l-Hatîb attributes the origin of Cevlekıyye to Sâvî with this statement.  .  According to what Ibnü'l-Hatîb, who uses Kalenderiyye and Cevlekıyye as synonyms, there is no haram that Cevlekīler does not regard as halal and permissible.  They do not pray;  Even if it is not clear, they break the fast in secret;  they drink wine and avoid any profanity;  they live in a dissolute way by begging.  The number of Cevlekler, who are lazy, who are business and professions, is increasing every day.  Their evil deeds were not seen even in other ibâhîs.  These "bad" people with shaved hair and beards claim to be poor and dervish despite committing all kinds of immoral acts.  Ibn al-Khatib later stated that they were ignorant people, that even if there were people who knew the science of evil, they lost the way of guidance to them because they were confused, that they did not learn science, they did not meet with scholars, that they trapped them with herbs called marijuana and poppy-type vegetables or martyrs.  He says that they destroyed both their religion and their world and their bodies.

 However, Osman Turan, "a dark Sunni authors," said Ibn al-Khatib say they Seljuk general in the number of its millions of Kalender-Cevlekīler's Turkey is definitely drawing attention could not be said of his "chief of the profane taifesi" which he described as Abu Bekr-  He says that Niksârî lived with his followers in his lodge in Konya and that Mevlânâ and Mevlevîs revered him.  In Mevlânâ Mes̱nevi, he commemorated a Kalenderî, whom he called Cevlek ((Gölpınarlı, Mesnevî Commentary, I, 605), and praised Kalender and Kalenderîler in Divân-ı Kebîr.  Eflâkî said, "How shall I cut your beard?"  After stating that he asked, "Cut so that men and women will be noticed", and another day he appreciated the Kalenderîs because they do not have beards, "The less beard is due to the happiness of the person;  because the beard is a man's ornament;  He narrates that he read a hadith meaning that his being bushy and tall gives man a self, and this is one of the things that destroy man, and that he said, "Having a long beard is a nice thing for Sufis, but when he is trying to comb his beard, the master reaches God" (Menâḳıbü'l-ʿârîfîn)  , I, 412).  On the other hand, Hâfız-ı Şîrâzî said, “There are thousands of fine wit here;  Every head shaving does not know that Kalenderîliği "Beyt Kalenderîlığı XIV.  It is understood that it was widespread in Iran in the 21st century and that most of the Kalenderîs were involved in behaviors that caused the spread of words against them.

 The lodge opened by Cemâleddîn-i Sâvî in Damascus and entrusted to Celâl-i Dergezînî while going to Dimyat.  Although it is known that it operated until the middle of the century, there is no information about whether other lodges were opened in the region.  Ibn Battuta mentions a sheikh named Shahâbeddin Kalender, whom he said died a while ago in Mosul, where he returned from pilgrimage.  It is estimated that this sheikh had a lodge here.  XIV of the lodge in Dimyat where Sawi was buried.  Century is understood to be active.  Although the existence of the Kalenderîs in Iran has been known for a long time, there is no record that the members of the Sawi, who was originally Iranian, were active here.  XII.  Century, Ahmed-i Nâmekī-yi Câmî, who lived in this region, and Câmiyye associated with him, and XIV.  The Shiite Ni‘metullāhiyye sect attributed to Shah Ni‘metullāh-ı Velî, who died in the middle of the century, has been considered among the general Kalenderî movements.  It is not correct to consider Haydariyye, which emerged in the same region and attributed to Kutbüddin Haydar, who is contemporary with Sâvî, as the branch of Kalenderî, which is accepted to be founded by Sâvî.

 XIII.  In addition to the Cevlekī Kalenderîs in Anatolia in the 21st century, Haydarî, Vefâî-Babaî sheikhs, which were also considered within the framework of this trend, also acted and played important roles in political life.  Aybek Baba and Barak Baba are two noteworthy Turkmen sheikhs.  It is noted that Barak Baba, one of these sheikhs introduced by Ahmet Yaşar Ocak under the title of "Popular Kalenderî in Anatolia", attaches great importance to prayer and punishes his followers who do not pray.  The same researcher, XIII.  It can be argued that Şems-i Tebrîzî, who lived in Anatolia in the 16th century, and Evhadüddîn-i Kirmanî and Fahreddîn-i Irâkī, who lived in Anatolia, because they adopted the Kalenderî lifestyle (ibid, 80-84).  is an approach.

 M. Fuad Köprülü, XV.  The abdalân-ı Rûm, which was mentioned by Âşıkpaşazâde, one of the century historians, as one of the four groups in Anatolia during the establishment period of the Ottoman Empire, refers to the dervish groups consisting of Kalenderî, Haydarî and Yesevîler, Geyikli Baba, Doğlu Baba, whose names are mentioned in the first Ottoman history,  Postinpuş Baba says that the nicknames "father" and "abdal" in the names of dervishes such as Abdal Mûsâ, Abdal Murad, and Abdal Mehmed were used by the Kalenderis, and that the word abdal was synonymous with the calender.  During the establishment of the Ottoman State, Kalenderî sheikhs and dervishes in Anatolia went to the Ottoman lands and joined the conquest movements of Osman Gazi, Orhan Gazi and I. Murad, and the gentlemen allowed them to open lodges in return.  However, it is recorded that the gentlemen made them inspect from time to time, and if they detected any behavior other than Ahl as-Sunnah, they were immediately taken out of the principality.  The Kalenderîs participated in the siege of Sultan Mehmed the Conqueror in Istanbul, and after the conquest, Hristos Akataleptos Monastery in Şehzadebaşı was given to them as lodges by the sultan.  Some lodges outside Istanbul were allocated to the Kalenderî sheikhs who participated in the conquest of Istanbul (see KALENDERHÂNE).

 Apart from the prosecution they suffered during the rebellions of Sheikh Bedreddin Simâvî and Torlak Kemal II.  Until the beginning of the Bayezid period, the relations between the central government and the Kalenderîs continued in a positive way, Otman Baba dervishes were held responsible for the assassination attempt against the sultan during the Albanian campaign (1492) and some of them were executed, after this incident, all Kalenderî dervishes in Rumelia were exiled to Anatolia as punishment.  has been ordered.  Thus, the Safavids found a mass in Anatolia ready to cooperate with them.  XVI.  Since the beginning of the century, the Ottoman central government started to take a harsher attitude towards the Kalenderîs due to the Shiite-Safavid propaganda that started to be seen in Anatolia during this period.  It is seen in Ottoman sources that the relationship between Kalenderîs and Shi'ism and Safavids started to be emphasized after this date.  The Kalenderîs' opposition to the official-Sunni ideology of the Ottomans was considered as the reason for this attitude (ibid, p. 125-126).  According to A. Yaşar Ocak, the Sheikh Bedreddin rebellion is the second major uprising movement organized and led by the Kalenderî groups after the Babaîler rebellion (1240).  II.  With the rebellion of Şahkulu (1511) and Bozoklu Celâl (1519) during the Bayezid period, the Kalender Şah movement (1527) during the reign of Sultan Süleyman the Magnificent was also removed by the Kalenderîs (ibid, p. 130-134).

 Vâhidî, one of the Ottoman authors, in his work Menâkıb-ı Hoca-i Cihân and Netîce-i Cân, which he wrote in 929 (1522-23), were named as Abdalân-ı Rûm, Kalenderîs, Haydarîler, Jâmîler and Şemşîler.  He gathered them in five groups, and after describing their mysticism in their own mouth and depicting their dress, directed criticism.  The Vâhidî says that the Kalenderîs preferred to wear aba over wool clothing, that they knew the sky and the ground as the main, that they shaved their hair, beard, eyebrow and mustache, that they saw the church with the mosque and the dervish lodge, the heaven and the hell, and that they were among the wandering dervish groups who were devoted to the beautiful.  notifies.  It is understood from the answer that Hâce-i Cihân asked to the head of the Kalenderîs that these were dervishes who came to the Ottoman lands from Hamadan.  Vâhidî, while criticizing them from the mouth of Hâce-i Cihân, begins to explain the meanings of the letters in the word kalender by saying "You are Kalenderî, but you do not know what Kalenderî is, let me tell you, learn it".  Explaining the meaning of the first three letters exactly as in Menakib, the last two letters saying that “dâl” is a sign of good for oneself or someone else, “ra” means ru'yah, that whatever one does, one should pretend to see the God and thus  It is remarkable that he praises true Kalenderî.  From the work of Vâhidî, it is understood from the common features of these three groups in their dress code and way of life that Greek abdals and Şemsîs represented the Kalenderîs in Anatolia in this period.

 In his Ta‘rîfât, which was compiled in 941 (1534), Fakîrî of Tetovo stated that the Kalenderîs were fond of marijuana, they did not care about anything, and that they had rings around their necks, and considered them the same as abdals.  These Kalenderî groups in Anatolia described by Vâhidî and Fakîrî are XVII.  century, they melted into Bektashism and became history.

 In general, it is said that the principles of the doctrine of Kalenderiyye are poor and experience, malevolence, wahdat-i wujud and Hurufi and Shiite influences, but these are features that are also found in Sunni sects to a certain extent and do not have a distinctive character.  Kalenderîlik attracts attention with the practice of çârdarb and especially the accusation of indifference towards worship.  However, there are examples that show that this is not always the case.  For example, Cemâleddîn-i Sâvî performed his daily prayers together with Celâl-i Dergezînî in his Menâḳıb, he was very meticulous about prayer in Arabic sources mentioning Barak Baba, he punished his followers who did not pray with a stick, and prayed to the followers of Otman Baba himself as imam.  It is recorded that it makes.  However, it is a fact that this criticism against the Kalenderîs is generally justified.

 The fact that Harîrîzâde introduced Divane Mehmed Çelebi as the master of Kalenderiyye and the order as the branch of Mevlevi (Tibyan, III, vr. 74b-77a) is probably related to the fact that Divane Mehmed Çelebi was a chardarb and it is a wrong assessment.  On the other hand, it is noteworthy that the Shia author Ma‘sûm Ali Shah shared the same opinion with the Sunni authors by saying that all the Kalenderîs are discredited (Ṭarâʾiḳ, I, 445).