Doğan, Hasan

Although the 16th century is known as the glorious era of the Ottomans, it does not necessarily imply that peace and tranquility prevailed throughout all Ottoman territories. Indeed, especially in the second half of this century, significant conflicts and wars occurred, particularly along the eastern borders. Due to various reasons, the Sultan of the period, Murad III (reigned 1574-1595), issued a campaign order in 1578, and consequently, military units from various parts of the state were dispatched to the eastern borders to participate in the Eastern Campaign. Among the Ottoman military units, there were also individuals interested in poetry and literature. The poet known by the pen name Sîrî, who is the focus of this study, was one of the names who participated in this campaign and was essentially a cavalryman. Sîrî, whose real name is Ali, according to his own statement, is originally from Silistra. Sîrî, who participated in the Eastern Campaign of the Ottomans, tragically lost all four of his children during the campaign. Understanding the temporariness of the world upon these losses, the poet hoped to be remembered favorably by composing a work called “Hilyetü’l-Islam.” One of the reasons for writing Hilyetü’l-Islam was also to respond to the increasing Shiite propaganda. While the sections of faith, Islam, and beneficence, which form the first parts of the mesnevi, essentially deal with the basic concepts of Islamic belief and worship, these parts serve as a response to the Alevi propaganda perceived by the poet as Rafidi. In these sections, Sîrî frequently criticizes the Rafidi Kızılbash by addressing them directly. The aforementioned Hilyetü’l-Islam, whose only copy discovered so far is in mesnevi verse form, was completed in 1580. In this encyclopedic mesnevi, various topics are covered, ranging from religion to trade, from governance to military matters, from craftsmanship to marriage. The mesnevi, appearing as an incomplete copy, consists of approximately 4864 verses in its current form. In this study, the Hilyetü’l-Islam mesnevi, which has not been subject to a previous study, will be examined in terms of form and content, and an attempt will be made to present the life story of the poet, Silistreli Sîrî Ali.

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Ak, Muammer

Visit phenomenology and slavery beliefs constitute important aspects of the religiosity in the religioussocial life. The belief is called such names as tomb, tomb, dervish, grandfather tomb, visit and. This belief includes visits to the places where people believed in their spiritual strength and virtues are assumed to be buried, visits made with certain wishes, and similar practices in this area. In the background of these beliefs and practices, it is possible to see traces of human psychology, environmental factors, social and economic opportunities as well as pre-Islamic Turkish beliefs and cultures. Our previous belief of God and the need to seek help from some powerful souls around this center has been transformed into a cult of the Walis with the Islamic identity. Today, Turkey seems to be centered on the cult of Walis with a wide range of religious mysticism effect. People see these walis as people with superior powers and qualities, who are close to Allah, and as people who are believed to help others in any matter. These people are also believed to be Allah’s beloved servants, to possess miracles, to be humble, to help people in times of trouble, to know the unknown, and to heal the sick. The Wali belief in the Turkish society is formed not only around historical personalities, but also around those who live. The talents that are believed to be possessed by the Walis are called miracles in the Sufi terminology. Another concept that is considered as a sign of the spiritual power of the Wali is fertility. In this context, the fact that the Wali is blessed and that the blessing of visit can be seen as an important feature of visitation piousness. In this study, the visitation phenomenon and the belief in the Wali, which constitute important parts of the religious life of the Turkish society, are examined. In this article, visit phenomenon, where the Wali is based on faith and the foundation of these beliefs, issues such as the Wali’s features are invrstigated by the phenomenological method using a sociological perspective.

AtıfTR Dizin4

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