The pinnacle of all the accumulated civilization of the historical experience of Turkish-Islamic states was reached with the Ottomans. The Ottoman Empire, drawing especially from the Quran and the experience of Prophet Muhammad, inherited the accumulated civilization concepts from the Turkish-Islamic states’ experience, adding their own spirit and striving to preserve this magnificent heritage. By establishing foundations, imarets (public kitchens), hospitals, and clinics, among other social institutions, they constructed a heartwarming civilization that embraced all of humanity.
Surre-i Humayun is one of the religious and humanitarian institutions in Turkish-Islamic history. The Arabic-rooted word “Surre” means “a bag in which valuable items like gold and money are placed” in the dictionary. In our history, this term refers to the money and valuable items sent to Mecca and Medina to distribute aid to the people during the Hajj season, supported by both the state and the public. The aid collected annually through a ceremony organized by the Ottomans was sent to the Haramayn (Mecca and Medina) with a grand procession, and this procession was called the “Surre Parade.”
This tradition is known to have started during the reign of the Abbasid Caliph al-Mahdi (775-785). With this procession, the security of the pilgrimage routes, maintenance of water wells along the pilgrimage route, and the provision of needs such as accommodation for the pilgrims were all ensured. The term “Surre” became a tradition and began to be regularly performed every year during the reign of the Abbasid Caliph al-Muqtadir (908-932).
After the end of the Abbasid state, the Mamluks, a Turkish-Islamic state, continued the tradition of sending surre and mahmil to the Haramayn. From this point on, not only the state but also economically prosperous Islamic regions and cities sought to continue this tradition with their organized parades. Especially in large cities like Baghdad, Damascus, and Aleppo, pilgrimage caravans were formed, each with their own mahmil and surre.
Until the time of the Ottomans, many Islamic states and regions continued this tradition, which held a spiritual significance. With the Ottomans, Yıldırım Bayezid is rumored to have organized and sent a surre parade from his capital, Edirne, at the time. However, it is certain from historical sources that Çelebi Sultan Mehmed sent a surre parade in the years 1413 and 1421. Especially during the reign of Fatih Sultan Mehmed’s father, Murad II, there was a significant increase in the number of surre sent to Mecca, Medina, Jerusalem, and Hebron. In addition to sending surre to Mecca, Medina, Jerusalem, and Hebron each year, Murad II also donated a third of the income from his personal properties in Ankara’s Balıkhisar villages and Manisa to Mecca and Medina.
After the Ottoman ruler Yavuz Sultan Selim’s famous expedition to Egypt, which resulted in Ottoman control over the territories of Mecca and Medina, the Ottomans began sending surre on a regular basis as a state. It is known that Yavuz Sultan Selim sent his first surre while he was in Cairo. Along with this period, the tradition of sending the curtain and belt of the Kaaba to Mecca every year, a practice unique to the Ottomans, started during the reign of Kanuni Sultan Süleyman. The new Kaaba curtain was generally woven in Cairo and sent with a surre parade. The old curtain was brought back to Istanbul after the procession.
While the organization and ceremony of surre parades began with the Abbasids, it was fully developed by the Ottomans. The details of the imperial surre ceremony held in the palace were recorded in ceremonial registers. The organization and arrangement of the Surre Parade in Istanbul were overseen by the Chief of the Imperial Households’ Eunuchs, who managed the Haramayn foundations. The “Surre emini” responsible for the safety of the surre along the route and its distribution upon reaching the Haramayn was appointed and assigned. In a ceremony attended by the Ottoman sultan, the imperial edict (nâme-i hümâyun) addressed to the governor of Mecca, the surre bags, and the surre registers were handed over to the surre emin, and the procession with the mahmil-laden camels would depart from the palace. After the ceremony at Topkapı Palace, the procession would first pass from Sirkeci to Üsküdar. The Surre Parades in Üsküdar became a significant religious ceremony witnessed by a massive crowd during their departure and return in the courtyard of the district governor’s office. Until the 18th century, the surre would be sent to Egypt by sea and then to the Haramayn. However, after the 18th century, they started being sent by land. The land route would start from Sirkeci and pass through Üsküdar, İzmit, Akşehir, Konya, Adana, Antakya, Hama, Damascus, Maan (near Hijaz), Medina, and Mecca.
The security of the parade was of utmost importance due to the large amount of money and valuable items it carried. Security was provided by the regional governors or governors along the route. Since the journey of the surre parade was long and passed through remote areas, encountering bandits on the road and facing theft or harassment was also possible. It is known that in 1863, the surre parade was robbed by bandits near Payas (Hatay).
During this period, Damascus (Sham) was particularly significant for the parade departing from Istanbul. Damascus served as a gathering point for pilgrims from Anatolia, Iraq, Iran, Aleppo, and Central Asia, in addition to the pilgrims from Mecca, during the Ottoman era. People would join the procession along the way with the intention of fulfilling their Hajj duties.
The most important and characteristic feature of the Surre Parades was the mahmils. The term “mahmil” referred to the baskets placed on the backs of camels. The baskets on the camels during the Surre Parades would be filled with gifts. The mahmil sent from Istanbul was called “mahmil-i humayun,” while the one sent from Cairo was called “mahmil-i Misri.” The mahmil, shaped like a wooden four-sided pyramid, was covered with silk threads, various embroideries, and precious stones, with gold and silver inscriptions.
In the Ottoman state, a large portion of the income of the dynasty and the state elite was assigned to the Haramayn foundations. The main source of income for the Surre Parades was the Haramayn foundations. Other sources of income included the state treasury, the personal treasury of the sultan (Hazine-i Hassa), and individual donations from prominent figures. Unfortunately, it is also known that in the later years of the Ottoman Empire, due to insufficient financial support, loans were obtained from Galata bankers.
The importance of surre parades for the state and society was significant. Particularly for Islamic states, these parades played an important role in establishing their political and religious legitimacy. Moreover, it was a symbol of significance for the sultans, who held the Caliphate as well. It indicated that the rulers were the protectors and servants of the Islamic religion. The title used by Ottoman sultans, “Hâdimü’l-Haremeyn eş-Şerîfeyn” (Servants of the Two Noble Sanctuaries), is evidence of this.
Apart from its political and religious aspects, the most important role of the Surre Parades was in strengthening social unity and solidarity. Especially among the common people, individuals of all statuses and financial conditions sending gifts of all kinds with spiritual enthusiasm and affection to the holy lands fostered a sense of religious unity and togetherness. The tradition of sending surre to the Haramayn was continued by the Ottomans until 1915, except for the years when Mecca and Medina were under the control of the Wahhabis in the early 20th century. The surre of 1916, unfortunately, remained in Medina due to the rebellion of Sharif Hussein and could not be delivered to Mecca. The surre of 1917 and 1918 reached Damascus. Although the Surre Parades could not be organized, Sultan Vahidüddin distributed alms to the poor of the Haramayn as a final act. This ancient tradition of social assistance, respect for holy places, and a civilization of the heart continued for approximately 500 years until it was abandoned.
