DOCSLIB.ORG

The University of Chicago the Yazicioğlus and The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The University of Chicago the Yazicioğlus and The THE UNIVERSITY OF CHICAGO THE YAZICIOĞLUS AND THE SPIRITUAL VERNACULAR OF THE EARLY OTTOMAN FRONTIER A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVISION OF THE SOCIAL SCIENCES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF HISTORY BY CARLOS GRENIER CHICAGO, ILLINOIS JUNE 2017 © Copyright by Carlos Grenier, 2017. All rights reserved. TABLE OF CONTENTS TABLE OF CONTENTS iii ACKNOWLEDGMENTS v NOTES ON TRANSLITERATION vii INTRODUCTION 1 I. Who were the Yazıcıoğlus? 3 II. International Context 11 III. Sources 14 Comments 23 CHAPTER 1: THE SCRIBE AND HIS SONS 29 I. Yazıcı Ṣāliḥ and the ġāzīs of Rumelia 31 II. Meḥmed and Aḥmed, Sons of the Scribe 46 III. Problems 73 Conclusion 76 CHAPTER 2: THE YAZICIOĞLUS AND THE TEXTUAL GENEALOGIES OF OTTOMAN SUNNISM 80 I. Narrative Texts 86 II. Ḥadīth and Tafsīr Sources 93 III. Miscellaneous Sources 101 IV. Notes on Compositional Method 104 Patterns 106 CHAPTER 3: RELIGION ON THE FRONTIER 113 I. The Nature of the Borderland 118 II. “To know the bond of Islam”: From Sacred Knowledge to Communal Identity 137 Conclusion 156 CHAPTER 4: THE YAZICIOĞLUS WITHIN ISLAM 158 I. The Meaning of the Ibn ‘Arabī Tradition 159 II. Sufi Lineage and Community 178 III. The Shī‘ī-Sunnī Question 184 IV. Apocalypticism 191 Conclusion 206 iii CHAPTER 5: MAN AND COSMOS AT THE WORLD’S EDGE 208 I. Wonder and Ethics in the ‘Acāibü’l-Maḫlūqāt 212 II. The Rūḥu’l-Ervāḥ and the Man-World 224 III. Malḥama and Esoteric Revelation 230 Conclusion 235 CONCLUSION 241 APPENDIX I: REASSESSING THE AUTHORSHIP OF THE DÜRR-İ MEKNŪN 248 I. The Origins of the Traditional Attribution 249 II. Why the Dürr-i Meknūn is not by Aḥmed Bīcān 253 i. Aḥmed’s sebeb-i te’līf and ḫātime 254 ii. Sources and Influences 258 iii. Past and Present: Tone and Message 263 iv. Some Final Comparisons 266 III. Who Wrote the Dürr-i Meknūn? 271 BIBLIOGRAPHY 275 iv ACKNOWLEDGMENTS Like all ephemera, this dissertation is written in a script that erases itself. It speaks only to its moment. But even as it passes, it leaves behind countless friendships and relationships that are enduring. I can only begin to list them all here. First, I must thank thank Ayla and Hamid Algar, who long ago introduced me to Turkish and to the study of Islam. Their generosity, ten years ago in Berkeley, continues to be a spring that nourishes my academic career. I am immensely grateful as well to Baki Tezcan and Munis Faruqui for my first lessons in the historian’s craft. I am honored to have been advised by my three committee members at the University of Chicago. I owe endless gratitude to Cornell Fleischer, my teacher and friend, who helped me through roadblocks both personal and academic, and whose trust in my work sustained this project at every step. If this study has any insight and depth, it is because of this trust, and his inspiring vision of the Ottoman world is what gave this study life. I must next thank John Woods, for teaching me how to read and understand the history of the Middle East and the world, and even more for helping me plot a steady course through my studies. From my first to my last day as a graduate student, he has never ceased to inspire me as a scholar and teacher. And I am indebted to Hakan Karateke, who with patient rigor taught me that Ottoman texts hide subtleties. I must also give thanks to professors Holly Shissler, Fred Donner, Frank Lewis, and Paul Walker for their help. I could not have completed this dissertation without the steady support of four institutions: the staff of the University of Chicago’s Regenstein Library, a sanctuary I v circumambulated far more than the required count, the History Department, whose constancy compensated for so much else, the Center for Middle Eastern Studies, my hearth and home, and the Fulbright Commission in Turkey, that gave me the ability to conduct my research in Istanbul. I feel infinite gratitude for the kindness, conversation and companionship of my friends and colleagues, some of whom include: Óscar Aguirre Mandujano, Nikolay Antov, Toygun Altıntaş, Abdurrahman and Zahit Atçıl, Mohamad Ballan, Mick Bechtel, Nicole Beckmann Tessel, Theo Beers, Evrim Binbaş, Andrea Brown, Tolga Cora, Andrew DeRouin, Madeleine Elfenbein, Annie Greene, Samuel Hodgkin, Nazlı İpek Hüner-Cora, Fatih Kurşun, Molly Laas, Gosia Labno, Liv Leader, Emin Lelic, Christopher Markiewicz, Austin O’Malley, Salma Nassar, Michael Polczynski, Maryam Sabbaghi, Basil Salem, Nir Shafir, Kaya Şahin, Tunç Şen, Pars Tarighy, Corey Tazzara, Abdullah Uğur, and Bill Walsh. And I thank Burcu Yavuz, to the deepest limits of my feeling, for all that she has given. Ultimately this thesis emanates not from my person, but from my family: from my parents, Stephanie and Guillermo Grenier, my sister Sasha, and my grandmother Nélida Grenier (1921-2017). I dedicate this to her memory. vi NOTES ON TRANSLITERATION Arabic: The International Journal of Middle Eastern Studies (IJMES) system is used for Arabic is written as al-, regardless of the vowel or consonant to follow. Diacritics are ال .and Persian preserved in all personal names and titles of books and articles. Diacritics are not used in common toponyms. when ,ه Persian: IJMES is also the basis for Persian transcription. However, the Persian final representing a vowel, is rendered as e rather than ih, eh, or ah, and for Persian words v is used when appropriate. Diacritics are likewise preserved in personal names و instead of w to represent and titles of books and articles. Diacritics are not used in common toponyms (ie. Khurasan). Ottoman Turkish: Ottoman Turkish transliteration also follows the IJMES scheme in its main points. Long vowel marks are written only in elements that are of Arabic or Persian origin, while consonants are always given full diacritics. However, this dissertation’s scheme departs from ,Personal names and titles of books and treatises .غ and ġ for ,خ ḫ for ,ق IJMES in its use of q for when built out of Arabic grammatical constructions but appearing within an Ottoman context, are rendered using Ottoman conventions as follows: Şeyḫ Bedre’d-dīn, Envārü’l-‘Āşıqīn (rather than Shaykh Badr al-dīn, Anwār al-‘Āshiqīn, or Şeyḫ Bedr el-Dīn, Envār el-‘Āşıqīn). For instance, the name of al-Qazwīnī’s Arabic geography is written as ‘Ajā’ib al-Makhlūqāt, while Aḥmed Bīcān’s Ottoman Turkish version of this text is written as ‘Acāibü’l-Maḫlūqāt. Anatolian and Rumelian place-names, unless otherwise noted, are rendered as in modern Turkish (ie, Konya, not Qonya). Greek names aim to comply with Library of Congress guidelines, using k for κ and ch for χ. Distinguishing Arabic, Persian, and Ottoman Turkish contexts from each other calls for arbitrary decisions. For Anatolians and Rumelians living in prior to the fourteenth century, the Arabic system described above is used, while for those living in the fourteenth century and later the Ottoman system is used. For instance, Ṣadr al-dīn Qūnawī [d. 673/1274] is named using the IJMES Arabic system, while Cemālu’d-dīn Aqsarāyī [d. 791/1388-1389] is named with the Ottoman Turkish system. Individuals migrating between regions in which different languages are dominant are usually denoted according to the language of their place of origin and education. The titles of works are always written using the scheme corresponding to the language of their contents. When possible, dates are written as “826/1422-1423”, using both Hijrī and Common Era years. The abbreviations AH and CE will not be used unless necessary for clarity. If only one set of dates is given, it is Common Era date unless otherwise specified. vii INTRODUCTION By the early fifteenth century, the Ottoman conquests had brought Islamicate culture across the Dardanelles into new lands on the northern shores of the Mediterranean and in the Balkans, at the same time as the rest of the Islamic world faced complex religio-political upheavals. This study proposes to address an important family of writers active in Gelibolu (Gallipoli), precisely on the crossroads between the fifteenth-century Islamicate intellectual ferment and the experience of the frontier – and who were, from this position, able to profoundly shape the epistemic contours of nascent Ottoman intellectual life. The Yazıcıoğlus, represented by “Yazıcı” Ṣāliḥ and his two sons Meḥmed (d. 1451) and Aḥmed (d. ~1466), wrote on cosmology, mysticism, and religious instruction, and with each work contributed to the Ottoman world of ideas as it was to develop in later years — all despite the fact that they spent their lives in a provincial port city without any definite connection to patronage networks of the Ottoman courts in Bursa and Edirne. Ṣāliḥ, while employed as a scribe, wrote the Şemsiyye (“Solar [Poem]”) in 826/1423, a Turkish composition on the planets and stars that was read and until at least the seventeenth century. Meḥmed, the older son, composed an Arabic religious treatise entitled Maghārib al- Zamān (“The Setting-Places of Destiny”), which he then rendered into Turkish verse in 853/1449 as Kitāb-i Muḥammediyye (“The Muhammedan Volume”) — a work that reached such an unbelievable readership and diffusion as to rank as one of the most popular books ever to be produced in Ottoman Turkish, venerated in provincial cities almost in the Ottoman Empire and beyond almost as scripture. Equally noteworthy was the Envārü’l-‘Āşıqīn (“The Lights of the 1 Lovers”) by Meḥmed’s younger brother Aḥmed (known to posterity as Aḥmed Bīcān, “the Lifeless” for his ascetic dedication), a work of Turkish prose based on his brother’s works.
Load more

Recommended publications
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Merkezefendi Hamamı Ve Su Kuyusu
    Merkezefendi hamamı ve su kuyusu MURAT ÖZTABAK SIL adı Musa Muslihud- yenilemeler geçirmesine rağmen günü- lümleri ise mekânın büyüklüğüne, yapı- din olan Merkez Efendi, müze yalnızca câmi, türbe, çilehâne ve nın yeri ve önemine bağlı olarak ahşap yılında Denizli’nin hamam ulaşabilmiştir. karkas sistemle veya yığma duvarlı Sarı Mahmudlu köyünde kubbeli olarak yapılmıştır. Merkeze- MUSTAFA YILMAZ MUSTAFA A MERKEZEFENDİ HAMAMI doğmuştur. ahsilini fendi amamı ılıklık, sıcaklık, hela gibi büyük ölçüde Bursa’da tamamlayan Merkezefendi amamı, az önce zik- bölümleriyle geleneksel yapıyla örtüşen FOTOĞRAF: Merkez fendi, alvetiyye şeyhlerin- rettiğimiz gibi, İstanbul kara surlarının bir şekilde yığma moloz taş duvarla ve den Habib Karamânî’ye mürit olmak bugün Mevlânâkapı, Mevlevîhâne kubbe tonoz örtülerle soyunmalık istemişse de, şeyh mânevî kemâlinin Kapısı veya eski ismiyle eni Kapı bölümü ise hem erkekler hem de ka- başkasının eliyle olacağını işâret ederek adı verilen kapısı karşısında yer alan dınlar kısmında ahşap karkas sistemli kendisine Muslihuddin lakâbını Merkezefendi Külliyesi’nin bir par- içeride bağdâdî çitalı duvarı, dışarıda vermiş ve halka vaaz etmesini tavsiye çası olarak inşâ edilmiştir. amam, ahşap kaplama ile inşâ edilmiştir. etmiştir. İstanbul’a geldiği yıllarda da, Merkezefendi Caddesi ile Mevlevîhâne ifte hamam olarak yaptırılmış olan Koca Mustafa aşa Dergâhı şeyhi Sünbül addesi’nin kesiştiği köşede yer almak- Merkezefendi amamı’nın kadınlar fendi’ye intisap etmiş ve kendisin- tadır. Kaynaklarda bu yapı enikapı kısmı özgün olarak günümüze kadar den el almıştır. Bir müddet Manisa’da hâricinde Merkezefendi amamı ola- ulaşamamıştır. Kadınlar kısmının bu- Kânûnî Sultan Süleyman’ın vâlidesi rak geçmektedir. Merkez fendi’nin bu günkü yapısı, ’larda yenilenmiştir. afsa Sultân’ın yaptırdığı külliye- hamamdan çıkardığı şifâlı su ile hum- rkekler kısmı ise soyunmalık kısmı nin şeyhliğini yapan Merkez fendi, malıları tedâvi ettiği rivâyet edilmek- hâricinde geçirdiği ufak tâmirler dışında Sünbül fendi’nin vefâtı ile birlikte tedir.
    [Show full text]
  • Fazlallah Astarabadi and the Hurufis
    prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee,
    [Show full text]
  • Islamic Liberation Theology Reading List
    ISLAMIC LIBERATION THEOLOGY READING LIST Note: In the spirit of robust inquiry and discussion, we chose to present authors from a wide range of intellectual and political commitments, some of whose writings conflict with others, and some we may not even agree with ourselves. This list is not an endorsement of all the texts, authors, and their views, but rather a starting point for critically exploring the place of Islam in liberation, justice, solidarity, and the long work ahead to transform our communities. GENDER, SEXUALITY, AND FEMINISM Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence by Kecia Ali Before Homosexuality in the Arab-Islamic World, 1500-1800 by Khaled El- Rouayheb American Muslim Women, Religious Authority, and Activism: More Than a Prayer by Juliane Hammer Women of the Nation: Between Black Protest and Sunni Islam by Dawn-Marie Gibson and Jamillah Karim Homosexuality in Islam: Critical Reflection on Gay, Lesbian and Transgender Muslims by Scott Kugle Politics of Piety: The Islamic Revival and the Feminist Subject by Saba Mahmood Being Muslim: A Cultural History of Women of Color in American Islam by Sylvia Chan-Malik The Veil And The Male Elite: A Feminist Interpretation Of Women's Rights In Islam by Fatima Mernissi The Imperial Harem: Women and Sovereignty in the Ottoman Empire by Leslie P. Peirce Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality by Sa'diyya Shaikh Inside the Gender Jihad: Women's Reform in Islam by Amina Wadud LAW AND THEOLOGY Islamic Family Law in a Changing World: A Global Resource Book by Abdullahi A.
    [Show full text]
  • On the Medieval Urban Economy in Wallachia
    iANALELE ŞTIIN łIFICE ALE UNIVERSIT Ăł II „ALEXANDRU IOAN CUZA” DIN IA ŞI Tomul LVI Ştiin Ńe Economice 2009 ON THE MEDIEVAL URBAN ECONOMY IN WALLACHIA Lauren Ńiu R ĂDVAN * Abstract The present study focuses on the background of the medieval urban economy in Wallachia. Townspeople earned most of their income through trade. Acting as middlemen in the trade between the Levant and Central Europe, the merchants in Br ăila, Târgovi şte, Câmpulung, Bucure şti or Târg şor became involved in trading goods that were local or had been brought from beyond the Carpathians or the Black Sea. Raw materials were the goods of choice, and Wallachia had vast amounts of them: salt, cereals, livestock or animal products, skins, wax, honey; mostly imported were expensive cloth or finer goods, much sought after by the local rulers and boyars. An analysis of the documents indicates that crafts were only secondary, witness the many raw goods imported: fine cloth (brought specifically from Flanders), weapons, tools. Products gained by practicing various crafts were sold, covering the food and clothing demand for townspeople and the rural population. As was the case with Moldavia, Wallachia stood out by its vintage wine, most of it coming from vineyards neighbouring towns. The study also deals with the ethnicity of the merchants present on the Wallachia market. Tradesmen from local towns were joined by numerous Transylvanians (Bra şov, Sibiu), but also Balkans (Ragussa) or Poles (Lviv). The Transylvanian ones enjoyed some privileges, such as tax exemptions or reduced customs duties. Key words: regional history; medieval trade; charters of privilege; merchants; craftsmen; Wallachia JEL classification: N93 1.
    [Show full text]
  • Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact disc@unm.edu. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples.
    [Show full text]
  • Europa E Italia. Studi in Onore Di Giorgio Chittolini
    21 CORE VENICE AND THE VENETO Metadata, citation and similar papers at core.ac.uk Provided by Reti Medievali Open Archive DURING THE RENAISSANCE THE LEGACY OF BENJAMIN KOHL Edited by Michael Knapton, John E. Law, Alison A. Smith thE LEgAcy of BEnJAMin KohL BEnJAMin of LEgAcy thE rEnAiSSAncE thE during VEnEto thE And VEnicE Smith A. Alison Law, E. John Knapton, Michael by Edited Benjamin G. Kohl (1938-2010) taught at Vassar College from 1966 till his retirement as Andrew W. Mellon Professor of the Humanities in 2001. His doctoral research at The Johns Hopkins University was directed by VEnicE And thE VEnEto Frederic C. Lane, and his principal historical interests focused on northern Italy during the Renaissance, especially on Padua and Venice. during thE rEnAiSSAncE His scholarly production includes the volumes Padua under the Carrara, 1318-1405 (1998), and Culture and Politics in Early Renaissance Padua thE LEgAcy of BEnJAMin KohL (2001), and the online database The Rulers of Venice, 1332-1524 (2009). The database is eloquent testimony of his priority attention to historical sources and to their accessibility, and also of his enthusiasm for collaboration and sharing among scholars. Michael Knapton teaches history at Udine University. Starting from Padua in the fifteenth century, his research interests have expanded towards more general coverage of Venetian history c. 1300-1797, though focusing primarily on the Terraferma state. John E. Law teaches history at Swansea University, and has also long served the Society for Renaissance Studies. Research on fifteenth- century Verona was the first step towards broad scholarly investigation of Renaissance Italy, including its historiography.
    [Show full text]
  • Turkomans Between Two Empires
    TURKOMANS BETWEEN TWO EMPIRES: THE ORIGINS OF THE QIZILBASH IDENTITY IN ANATOLIA (1447-1514) A Ph.D. Dissertation by RIZA YILDIRIM Department of History Bilkent University Ankara February 2008 To Sufis of Lāhijan TURKOMANS BETWEEN TWO EMPIRES: THE ORIGINS OF THE QIZILBASH IDENTITY IN ANATOLIA (1447-1514) The Institute of Economics and Social Sciences of Bilkent University by RIZA YILDIRIM In Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY in THE DEPARTMENT OF HISTORY BILKENT UNIVERSITY ANKARA February 2008 I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Assist. Prof. Oktay Özel Supervisor I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Prof. Dr. Halil Đnalcık Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Prof. Dr. Ahmet Yaşar Ocak Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Assist. Prof. Evgeni Radushev Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History.
    [Show full text]
  • Teşkilat Ve Đşleyiş Bakımından Doğu Hududundaki Osmanlı Kaleleri Ve
    Teşkilat ve Đşleyiş Bakımından Doğu Hududundaki Osmanlı Kaleleri ve Mevâcib Defterleri The Ottoman Castles in Eastern Border of in Terms of Organization and Operation and Mevacib Defters Orhan Kılıç * Özet Bir çeşit askeri sayım niteliğinde olan mevâcib defterleri ulûfe sistemi içinde olan askeri sınıfların tespiti için en önemli arşiv kaynaklarıdır. Bu defterler sayesinde merkez ve merkez dışında görev yapan yevmiyyeli askerlerin mevcudunu, aldıkları ücretleri, isimlerini ve teşkilatlanmalarını tespit etmek mümkündür. Osmanlı coğrafyasının değişik bölgelerindeki hudut kaleleri, iç bölgelerdeki kalelere göre çok daha kalabalık ve askeri sınıfların çeşitliliği bakımından daha da zengin olmuştur. Bu kalelerde kadrolu askerlerinin yanı sıra merkezden görevlendirilen nöbetçi askerler de muhafaza hizmetinde bulunmuşlardır. Bu yapılanma, hudut kalelerinin bulunduğu şehirlerin adeta bir asker şehri görüntüsü vermesine sebep olmuştur. Anahtar Kelimeler: Osmanlı, Van, Erzurum, Yeniçeri, Mevâcib, Kale teşkilatı. Abstract Mevacib defters, a type of military counting, are the most important archive sources to determine the military corps in ulufe. Due to these defter, it is possible to identify the size, payments, names and organizations of the retained soldiers working in and out of center. Border castles in the different parts of the Ottoman geography were more crowded than the inland castles and richer according to the variety of military corps. In these castles, sentries assigned from the center gave maintenance service as well as permanent soldiers. This settlement made the cities in which these castles exist have an appearance of a military city. Keywords: Ottoman, Van, Erzurum, Mevâcib, Janissary, Castle organization. * Prof. Dr., Fırat Üniversitesi Đnsani ve Sosyal Bilimler Fakültesi Tarih Bölümü Elazığ/TÜRKĐYE. okilic@firat.edu.tr 88 ORHAN KILIÇ Osmanlı askeri sistemi iki temel unsurun üzerine bina edilmişti.
    [Show full text]
  • A SUFI ‘FRIEND of GOD’ and HIS ZOROASTRIAN CONNECTIONS: the Paradox of Abū Yazīd Al-Basṭāmī ______Kenneth Avery
    SAJRP Vol. 1 No. 2 (July/August 2020) A SUFI ‘FRIEND OF GOD’ AND HIS ZOROASTRIAN CONNECTIONS: The Paradox of Abū Yazīd al-Basṭāmī ____________________________________________________ Kenneth Avery ABSTRACT his paper examines the paradoxical relation between the T famed Sufi ‘friend’ Abū Yazīd al-Basṭāmī (nicknamed Bāyazīd; d. 875 C.E. or less likely 848 C.E.) and his Zoroastrian connections. Bāyazīd is renowned as a pious ecstatic visionary who experienced dream journeys of ascent to the heavens, and made bold claims of intimacy with the Divine. The early source writings in both Arabic and Persian reveal a holy man overly concerned with the wearing and subsequent cutting of the non- Muslim zunnār or cincture. This became a metaphor of his constant almost obsessive need for conversion and reconversion to Islam. The zunnār also acts as a symbol of infidelity and his desire to constrict his lower ego nafs. The experience of Bāyazīd shows the juxtaposition of Islam with other faiths on the Silk Road in 9th century Iran, and despite pressures to convert, other religions were generally tolerated in the early centuries following the Arab conquests. Bāyazīd’s grandfather was said to be a Zoroastrian and the family lived in the Zoroastrian quarter of their home town Basṭām in northeast Iran. Bāyazīd shows great kindness to his non-Muslim neighbours who see in him the best qualities of Sufi Islam. The sources record that his saintliness influenced many to become Muslims, not unlike later Sufi missionaries among Hindus and Buddhists in the subcontinent. 1 Avery: Sufi Friend of God INTRODUCTION Bāyazīd’s fame as a friend of God is legendary in Sufi discourse.
    [Show full text]
  • An Analysis of Al-Hakim Al-Tirmidhi's Mystical
    AN ANALYSIS OF AL-HAKIM AL-TIRMIDHI’S MYSTICAL IDEOLOGY BASED ON BOOKS: BADʼU SHAANI AND SIRAT AL-AWLIYA Kazem Nasirizare, Ph.D. Candidate in Persian Language and Literature University of Zanjan, Iran Mehdi Mohabbati, Ph.D. Professor. at Department of Persian Language and Literature University of Zanjan Abstract. Abu Abdullah Muhammad bin Hasan bin Bashir Bin Harun Al Hakim Al-Tirmidhi, also called Al- Hakim Al-Tirmidhi, is a Persian mystic living in the 3rd century AH. He is important in the history of Persian literature and the Persian-Islamic mysticism due to several reasons. First, he is one of the first Persian mystics who has significant works in the field of mysticism. Second, early instances of Persian prose can be identified in his world and taking the time that he was living into consideration, the origins of post-Islam Persian prose can be seen in his writings. Third, his ideas have had significant impacts on Mysticism, Sufism, and consequently, in the Persian mystical literature; thus, understanding and analyzing his viewpoints and works is of significant importance for attaining a better picture of Persian mystical literature. The current study attempts to analyze Al-Tirmidhi’s mystical ideology based on his two books: Bad’u Shanni Abu Abdullah (The Beginning of Abu Abdullah’s Journey) and Sirat Al-Awliya (Road of the Saints). Al-Tirmidhi’s ideology is going to be explained through investigating and analyzing his viewpoints regarding the manner of starting a spiritual journey, the status of asceticism and austerity in a spiritual journey, transition from the ascetic school of Baghdad to the Romantic school of Khorasan.
    [Show full text]
  • THE BEKTASHI ORDER in BULGARIA- a 16TH CENTURY DOCUMENT on ELMALI (ELMALU) BABA DARGĀH* Nurullah KOLTAŞ**
    THE BEKTASHI ORDER IN BULGARIA- A 16TH CENTURY DOCUMENT ON ELMALI (ELMALU) BABA DARGĀH* Nurullah KOLTAŞ** Abstract The spiritual transformation in the Balkans through the efforts of the spiritual masters from Anatolia is also an indication of a profound realisation that bridges the vast historical and cultural heritage of the East and the West. It can be concluded from the historical treatises and the hagiographical accounts that the mentioned transformation led the new settlers of Anatolian origin to establish their own communities even in some remote areas and to practice their own rituals as a continuation of the wisdom innate in their rites. One of those spiritual masters who helped the spiritual well-being of the muslim community in the Southern Bulgaria is Elmali (Elmalu) Baba. Despite the limited information concerning Elmali Baba’s life, his Dargāh served not only as a sufi gathering place but also as a center that fulfilled the religious education for the followers of Bektāshī Order together with the madrasa and the mosque built within the same area. In this article, we will try to give a brief information on the dissemination of Bektāshī Order in the Southern Bulgaria. Then, we will introduce Elmali Baba Dargāh located in the Momchilgrad Province. Finally, we will give the Turkish transliteration and the English translation of the document that authorises Elmali Baba in fulfilling the needs and the service of the initiates thereof. Key Words: Bektāshiyya, Elmali Baba, dargāh, secret (sirr), ghāzi BULGARİSTAN’DA BEKTAŞİLİK- ELMALI BABA DERGAHI’NA AİT 16. YY TARİHLİ BİR VESİKANIN NEŞRİ* Öz Anadolu’dan gelen mânâ önderleri yoluyla Balkanlarda gerçekleşen manevî dönüşüm, Batı ve Doğu’nun engin tarihsel ve kültürel mirasını birbirine bağlayan derin bir idrakin de göstergesidir.
    [Show full text]