By Zeynep Yürekli
In line with an intensive exam of structures, inscriptions, archival records and hagiographies, this booklet uncovers the political value of Bektashi shrines within the Ottoman imperial age. It hence offers a clean and complete account of the formative technique of the Bektashi order, which began as a community of social teams that took factor with Ottoman imperial guidelines within the past due 15th century, was once counseled imperially as a part of Bayezid II's (r. 1481-1512) tender strength coverage, and saved below payment through imperial experts because the Ottoman method of the Safavid clash hardened through the remainder of the 16th century. This publication demonstrates that it used to be a mix of 2 collective actions that confirmed the first parameters of Bektashi tradition from the past due 15th century onwards. One was once the writing of Bektashi hagiographies; they associated hitherto targeted social teams (such as wandering dervishes and warriors) with one another during the lives of historic figures who have been their identification markers (such because the saint Hac Bektas and the martyr Seyyid Gazi), whereas incorporating them into Ottoman heritage in artistic methods. the opposite one used to be the architectural remodelling of the saints' shrines. when it comes to type, imagery and content material, this interrelated literary and architectural output unearths a sophisticated strategy of negotiation with the imperial order and its cultural paradigms. tested in additional element within the e-book are the shrines of Seyyid Gazi and Hac Bektas and linked legends and hagiographies. notwithstanding tested as self sustaining associations in medieval Anatolia, they have been joined within the rising Bektashi community below the Ottomans, grew to become its critical centres and underwent radical architectural transformation, commonly lower than the patronage of raider commanders dependent within the Balkans. They hence got here to occupy an middleman socio-political area among the Ottoman empire and its contestants within the 16th century.
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Additional info for Architecture and Hagiography in the Ottoman Empire: The Politics of Bektashi Shrines in the Classical Age
15–6, 115–6; Richard van Leeuwen, Waqfs and Urban Structures: The Case of Ottoman Damascus (Leiden, 1999), pp. 95–101; Ryad Atlagh, ‘Paradoxes of a Mausoleum’, Journal of the Ibn ʿArabi Society, 22 (1997): pp. 1–40; Abd al-Qadir al-Rihawi and Émilie E. Ouéchek, ‘Les deux takiyya de Damas: La takiyya et la madrasa Sulaymaniyya de Marg et la takiyya as-Salimiyya de Salihiyya’, Bulletin d’études orientales, 28 (1975): pp. 217–25; Ibn Tulun, Al-Ḳalāʾid al-Jawhariyya fī Tārīḫ al-Ṣāliḥiyya (Damascus, 1949), pp.
This seems to have arisen after he concluded a successful military campaign into Moldavia in this year. He thus proved himself to be the rightful heir both to Mehmed’s empire and to the Gazi ideals of the dynasty’s founding fathers, after being seriously challenged by his half brother Cem on both accounts. 28 Since the authors relied mostly on oral accounts about the dynasty’s early history, it was inevitable that differences in detail would occur. The chronicles that were produced at this time formed the basis of the official narrative of Ottoman history which became more or less standardized in the course of the sixteenth century.
8 9 30 Architecture and Hagiography in the Ottoman Empire of the Safavids encouraged the politicization of Shiʿite and millenarian groups around Sufi shrines beyond the Safavid lands. The remodelling of the shrines of Hacı Bektaş and Seyyid Gazi started at a time of mounting religio-political turmoil in the region. 11 When shaykh Junayd (d. 1460), a descendant of shaykh Safiuddin (d. 1324), was exiled from his shrine in Ardabil by the Karakoyunlu ruler Jahanshah (r. circa 1438–67), he travelled to the west and asked Murad II (r.
Architecture and Hagiography in the Ottoman Empire: The Politics of Bektashi Shrines in the Classical Age by Zeynep Yürekli