Podcasts about Mehmed

29 Mayıs Salı sabah namazından sonra, Türk ordusunun Orta Çağı kapatan, büyük târihî hareketi başladı. Ordu-yu hümâyûn, kara ve denizde, bütün cebhelerde birden, umûmî harekâta girişti. Toplar, hep birden şehir üzerine çevrilerek ateşlendi; etrafı kesîf bir duman ve barut kokusu kapladı. Tekbîr, tehlîl ve tüfenk sadâlarıyla genel bir hücum yapıldı. İlk hamlede iki bin merdivenle 50 bin yiğit ileri atılmış, harbin en şiddetli ânında, Akşemseddîn ile Molla Gürânî ateş hattına girerek, gazâ yolunda şehâdet derecesine ulaşmayı isteyerek askere örnek olmuşlardır. Fâtih, dahî askeri coşturan sözlerle, elinde kılınç, gâzi ünvanını kuvvetlendirmek için Topkapı gediğine saldırıyordu. Bu sırada Ulubatlı Hasan nâmındaki muazzez nefer, tekbîrlerle Topkapı suruna sancağı dikti. Böylece İslâm dilâverlerinin ve Oğuz kavminin, asırlardan beri hayâl ettiği mukaddes rü'yâ hakîkat olmuştu. Ulubatlı, Peygamber (s.a.v.)'in müjdesine mazhar olarak, 30 kadar arkadaşıyla şehâdet mertebesine ulaştı. Surlara bayrak dikilip, Bizans'ın başaşağı olan bayrağı sökülüp atılınca, ezanlar okunmaya başlandı.Sultan Mehmed Han surlardaki bu manzarayı görünce, atından yere inerek, Muhbir-i Sâdık (s.a.v.)'in senâsına erişmenin, kendisini ve devletini İslâm'ı en mukaddes şerefine mazhar kılan medhiyye-i Resûlullâh (s.a.v.)'e kavuşmanın verdiği heyecanla, şükür secdesine kapanarak; Cenâb-ı Hakk'a hamdetti. Sonra otağ-ı hümâyûnuna çekilerek, devlet erkânının tebriklerini kabûl etti. Türk askerleri artık şehre tamâmen hâkim olmuşlar ve Ayasofya'ya dayanmışlardı. Fâtih askerlere, direnenlerden başkasının öldürülmemesini, ancak esîr edilmelerini emretti. Fetih bütün Müslüman dünyâsına zafernâmelerle tebliğ edilmiş; Muhbir-i Sâdık (s.a.v.)'in hadîsleriyle övülmüş olan Fâtih Mehmed ve ordusu en kudsî bir hürmete lâyık görülmüştür. Mısır'da, Şam'da, Bağdâd'da büyük dînî merâsimler yapılmış; Halîfe'nin emriyle câmilerde Türk şehîdlerinin rûhları ta'ziz edilmiş; İkinci Mehmed ismi hutbelerde zafer dolayısıyla anılmıştır. Bu andan itibâren bütün İslâm dünyâsı, Seyyidü'l Beşer (s.a.v.)'in müjdesine mazhar olan Osmanlı Devleti'ni Müslümanlığın büyük temsilcisi olarak kabûl etmeğe başlamış bulunuyordu.(Ziya Nur Aksun, Osmanlı Tarihi, s.141-142)

Ankara savaşında Osmanlı kuvvetleri Timurlular tarafından mağlup olmuş, çoğu Anadolu'da olmak üzere savaştan sonra Osmanlı Devleti epey toprak kaybına uğramış ve Osmanlı şehzadeleri arasında saltanat mücadelesi başlamıştı. Uzun fetret döneminden sonraki bu mücadelelerden sonra Çelebi Mehmed devletin başına geçmişti. Osmanlı padişahlarının büyüklerinden olan Çelebi Mehmed azim ve metaneti, yüksek ahlâkî faziletleri, sözüne, ahdine riayet etmesi, nezaket, itidali ve siyasî görüşleri, devlet siyasetine âid işlerde ifrata gitmeyerek durumu takdir etmesi ve programlı hareket eylemesi, herhangi bir tehlikeye karşı uyanık bulunarak seri hareketi sayesinde parçalanmış olan Osmanlı Devlet'ini bir idare altında toplamağa muvaffak olmuştur.Ankara muharebesini müteakip elden çıkan bir kısım yerleri tekrar elde etmiştir. Çelebi Mehmed Han, Musa'yı bertaraf ettikten sonra Edirne'de Emir Süleyman tarafından başlattırılıp Musa Çelebi zamanında da devam edilerek henüz bitmemiş olan Eski Camiyi tamamlatmış ve Eski Bedesten'i ona vakıf yapmıştır. I. Sultan Mehmed Bursa'da meşhur Yeşil Cami, medrese, imaret ve türbesini yaptırdığı sırada devlet adamlarının tavsiyeleri üzerine bunlara vakıf olmak üzere Orhan Gazi devrinden beri Osmanlılara ait olup Ankara muharebesinden sonra Bizanslılar eline geçen İzmit Körfezi'ndeki yerlerden, Hereke, Gebze, Darıca, Kartal ve Pendik taraflarını tekrar elde etmiştir. Osmanlı Devleti'nin ikinci kurucusu da olarak geçen Çelebi Mehmed, yedi yıl sekiz ay, yirmi gün bütün Osmanlı ülkesi hükümdarı olmuştur. 1421 yılı Mayıs ayında hakkın rahmetine kavuşmuştur.(Ismail Hakkı Uzunçarşılı, Osmanlı Tarihi, c.1, s.298-324)

Dört büyük mezhep imâmlarından herhangi birisine ittibâ edip, onların sözleriyle hayatını sürdürüp, onların mezhepleri arasında telfik yapmadan, onların kadrini bilerek onların fıkhî görüşlerine dayanmak ve onlardan birisini taklit etmek gerekir. Çünkü onlar ya Sahabe-i Kirâm (r.a.e.) Efendilerimizden veya Sahabe-i Kirâm'a en yakın olan Tabiîn'den bu fıkhı almışlardır. Durum böyle olunca insanın onlardan birine ittibâ etmesi onun için mecburiyyettir. Onlar (Dört Mezhep İmâmı) her hallerinde ve her tavırlarında Resûlullâh (s.a.v.)'i örnek almış ve onun sünnetinden asla ayrılmamışlardır. Eğer insan biraz İmâm-ı Â'zam Ebû Hanife (r.a.)'den, biraz İmam-ı Şafi'î (r.a.) Hazretlerinden, biraz İmâm-ı Mâlik (r.a.) Hazretlerinden, biraz İmâm-ı Ahmed (r.a.) Hazretlerinden alıp onunla amel edip hayatını bu şekilde götürürse bu yaptığı iş telfiktir. Telfik, bilittifak Ehl-i Sünnet âlimleri tarafından reddedilmiştir. Öyle ise insan ilmî seviyesi çok yüksek olmadan bu mezhebler arasında kıyas dahi yapamaz; ancak onlardan birisini kendine mezhep kâbul eder ve ona tâbi olur. Çünkü dört mezhep imamızın dördü de ayet ve hadisi bugünkü insanlardan daha fazla bilen, çok daha iyi anlayan; onları anlayanları (Sahabe ve Tabiîn (r.a.e.)) dinleyen böylelikle Hadis-i Şeriflerin ne ifade ettiklerini çok daha iyi anlayan insanlardı. Bugün “Ayet ve Hadis bize yeter” diyenler esasında Kuran-ı Azimüşşân'ın ruhunu ve hadisin aslını inkâr ediyorlar. Çünkü Hadis-i Şerif'i onlar da râvîlerden aldıkları için râvîlerini taklid ediyorlar. Bizzat Resûlullâh (s.a.v.)'den duymadılar; fakat dört mezhep imâmı ya birinci dereceden veya ikinci dereceden yakın kimselerden duydukları için onun mantık ve muhakemesini de berâber aldıklarından dolayı dört mezhep imâmına ittibâ etmek bizim üzerimize bir vecibedir. (Mehmed Çağlayan, Ehl-i Sünnet ve Âkâidi

Sevgili okuyucularım, bugün sizlere divan edebiyatının en seçkin isimlerinden olan Fuzûlî'ye yazılan bir mektuptan söz edeceğim. Bu mektup, Milli Eğitim tarihimizin ünlü isimlerinden biri tarafından kaleme alındı. Muhtevası itibarıyla önem arz ettiği için sizlerle paylaşmak istedim. Daha fazla söz söylemeyi fuzuli kabul ettiğim için hemen takdim edeyim: Ey Fuzûlî! Niçin kendin kendine fuzuli dedin? Gün geçtikçe daha çok anlıyorum. Baban Süleyman sana Mehmed adını verdiği halde, sen “Fuzûlî” mahlasını neden seçtin? Yıllarım üst üste yığıldıkça daha iyi kavrıyorum.

Bizans'ın başkenti Konstantıniyye'den İstanbul'a intikal eden tarihi eserlerin en önemlilerinden biri de, Kariye Camii'dir. İstanbul'da yaşayanların büyük çoğunluğu ne yazık ki, bu şehirde böyle bir tarihi Bizans ve Osmanlı eserinin bulunduğunu bilmiyor. Adını duyanlar varsa da bir kere bile gidip ziyaret etme zahmetinde bulunmamışlardır. Kâriye Camii'ne, bu kadim mabede duyulan ilgisizlik eskiden de kendini gösteriyordu. Konuyla ilgili bir kitap yazan İhtifalci Mehmed Ziya Bey de eserinin başında bu hususa şöyle temas ediyor; Mercan İdadisi'nde (lisesinde) öğretmenlik yaparken talebelerimi Kâriye Camii'ne götürmek istedim. 7 Aralık 1909'da sınıfça gitmeye karar verdik. Talebelerin büyük bölümü Kâriye Camii'nin nerede olduğunu bilmedikleri için belli bir günde Mihrimah Sultan Camii'nde toplanmak üzere anlaştık diyor. Günümüzdeki bilmeyenlere de hatırlatalım; bu Mihrimah Sultan Camii Üsküdar'daki Mihrimah Sultan Camii değil, Edirnekapı'daki Mihrimah Sultan Camii'dir.

Constantinopla y Estambul. Dos nombres para una ciudad que fue cabeza de dos imperios, puente entre dos continentes y terminal del comercio asiático. Pocos lugares han irradiado tanto esplendor como ella. Primero fue capital del Imperio Romano de Oriente, más conocido como Imperio Bizantino, durante más de mil años (el doble de tiempo que Roma fue la capital de su equivalente occidental). Más tarde, a partir de 1453, cuando la ciudad fue conquistada por las tropas del sultán Mehmed pasó a ser el centro político, económico y cultural del imperio otomano durante otros cuatro siglos y medio. Ninguna otra ciudad en la historia del mundo ha sido capital de dos imperios tan extensos, pero tan distintos como lo fueron el bizantino y el otomano. Uno se consideraba el centro de la cristiandad y el otro el del islam. En el primero junto al emperador se encontraba el patriarca y desde allí se iluminaba a toda la cristiandad. En el segundo el sultán era, a su vez, el califa. Pero hubo una continuidad geográfica e incluso cultural. Ocuparon los mismos territorios del sudeste de Europa, el Mediterráneo oriental, África del norte y el Levante. En ambos periodos la ciudad se convirtió en un imán para comerciantes y artistas. Para entender el papel que esta ciudad ha jugado en la historia no hay más que mirar el mapa. Su ubicación geográfica es única. Desde Constantinopla se controlan los estrechos que dan acceso al mar Negro y el Bósforo es tan angosto que permite pasar de Europa a Asia cruzando un canal de agua que, en su punto más estrecho, tiene apenas un kilómetro de anchura. Si nos acercamos más descubrimos que posee un puerto natural envidiable. La ensenada del cuerno de oro permite albergar grandes flotas que podían protegerse con una cadena tendida sobre las aguas. Junto al cuerno de oro se proyecta una península que permite fortificar la ciudad levantando una muralla en el istmo y en todo su perímetro costero para hacerla prácticamente inexpugnable a cualquier ataque por tierra o por mar. Un lugar semejante, tan bien dotado por la naturaleza, no podía pasar desapercibido. En el siglo VII a.C. colonos griegos llegados desde Mégara se establecieron allí fundando una pequeña ciudad a la que llamaron Bizancio. Pero no sería hasta mucho tiempo después, hasta el año 330 d.C. cuando se convirtió en la nueva capital del imperio romano. Fue en ese momento cuando adquirió el nombre de Constantinopla a modo de homenaje del emperador Constantino. A finales de ese siglo el imperio quedó partido en dos. Constantinopla pasó a ser la capital de su parte oriental, Rávena lo sería de la occidental. Durante buena parte de la Edad Media sería la ciudad más grande y rica del continente europeo, pero el imperio decayó paulatinamente y con él Constantinopla. En 1453 los otomanos se apoderaron de ella tras un asedio de ocho semanas. La ciudad renació convertida en capital de un nuevo imperio que alcanzó su punto álgido un siglo después, en tiempos del sultán Solimán el Magnífico Los otomanos llegaron a controlar buena parte de Europa del este y a plantarse en las puertas de Viena. Constantinopla creció y se transformó de nuevo en un emporio comercial extraordinariamente cosmopolita. Los sultanes la rehicieron a su gusto levantando fastuosos palacios y mezquitas sobre la antigua ciudad bizantina. Pero volvió a decaer con el declive el imperio otomano. Hoy, ya convertida en Estambul, es de nuevo la mayor ciudad de Europa. En El ContraSello: 0:00 Introducción Los sitios de Zaragoza William Walker y los filibusteros Bibliografia: - "Constantinopla, la ciudad deseada" de Philip Mansel - https://amzn.to/4e1ofrk - "Constantinopla" de Isaac Asimov - https://amzn.to/4ebVb06 - "Constantinopla 1453: El último gran asedio" de Roger Crowley - https://amzn.to/4gkBi8W - "El Imperio otomano y la conquista de Europa" de Gábor Ágoston - https://amzn.to/3ZlrdCw · Canal de Telegram: https://t.me/lacontracronica · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE Apoya La Contra en: · Patreon... https://www.patreon.com/diazvillanueva · iVoox... https://www.ivoox.com/podcast-contracronica_sq_f1267769_1.html · Paypal... https://www.paypal.me/diazvillanueva Sígueme en: · Web... https://diazvillanueva.com · Twitter... https://twitter.com/diazvillanueva · Facebook... https://www.facebook.com/fernandodiazvillanueva1/ · Instagram... https://www.instagram.com/diazvillanueva · Linkedin… https://www.linkedin.com/in/fernando-d%C3%ADaz-villanueva-7303865/ · Flickr... https://www.flickr.com/photos/147276463@N05/?/ · Pinterest... https://www.pinterest.com/fernandodiazvillanueva Encuentra mis libros en: · Amazon... https://www.amazon.es/Fernando-Diaz-Villanueva/e/B00J2ASBXM #FernandoDiazVillanueva #constantinopla #estambul Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Constantinopla y Estambul. Dos nombres para una ciudad que fue cabeza de dos imperios, puente entre dos continentes y terminal del comercio asiático. Pocos lugares han irradiado tanto esplendor como ella. Primero fue capital del Imperio Romano de Oriente, más conocido como Imperio Bizantino, durante más de mil años (el doble de tiempo que Roma fue la capital de su equivalente occidental). Más tarde, a partir de 1453, cuando la ciudad fue conquistada por las tropas del sultán Mehmed pasó a ser el centro político, económico y cultural del imperio otomano durante otros cuatro siglos y medio. Ninguna otra ciudad en la historia del mundo ha sido capital de dos imperios tan extensos, pero tan distintos como lo fueron el bizantino y el otomano. Uno se consideraba el centro de la cristiandad y el otro el del islam. En el primero junto al emperador se encontraba el patriarca y desde allí se iluminaba a toda la cristiandad. En el segundo el sultán era, a su vez, el califa. Pero hubo una continuidad geográfica e incluso cultural. Ocuparon los mismos territorios del sudeste de Europa, el Mediterráneo oriental, África del norte y el Levante. En ambos periodos la ciudad se convirtió en un imán para comerciantes y artistas. Para entender el papel que esta ciudad ha jugado en la historia no hay más que mirar el mapa. Su ubicación geográfica es única. Desde Constantinopla se controlan los estrechos que dan acceso al mar Negro y el Bósforo es tan angosto que permite pasar de Europa a Asia cruzando un canal de agua que, en su punto más estrecho, tiene apenas un kilómetro de anchura. Si nos acercamos más descubrimos que posee un puerto natural envidiable. La ensenada del cuerno de oro permite albergar grandes flotas que podían protegerse con una cadena tendida sobre las aguas. Junto al cuerno de oro se proyecta una península que permite fortificar la ciudad levantando una muralla en el istmo y en todo su perímetro costero para hacerla prácticamente inexpugnable a cualquier ataque por tierra o por mar. Un lugar semejante, tan bien dotado por la naturaleza, no podía pasar desapercibido. En el siglo VII a.C. colonos griegos llegados desde Mégara se establecieron allí fundando una pequeña ciudad a la que llamaron Bizancio. Pero no sería hasta mucho tiempo después, hasta el año 330 d.C. cuando se convirtió en la nueva capital del imperio romano. Fue en ese momento cuando adquirió el nombre de Constantinopla a modo de homenaje del emperador Constantino. A finales de ese siglo el imperio quedó partido en dos. Constantinopla pasó a ser la capital de su parte oriental, Rávena lo sería de la occidental. Durante buena parte de la Edad Media sería la ciudad más grande y rica del continente europeo, pero el imperio decayó paulatinamente y con él Constantinopla. En 1453 los otomanos se apoderaron de ella tras un asedio de ocho semanas. La ciudad renació convertida en capital de un nuevo imperio que alcanzó su punto álgido un siglo después, en tiempos del sultán Solimán el Magnífico Los otomanos llegaron a controlar buena parte de Europa del este y a plantarse en las puertas de Viena. Constantinopla creció y se transformó de nuevo en un emporio comercial extraordinariamente cosmopolita. Los sultanes la rehicieron a su gusto levantando fastuosos palacios y mezquitas sobre la antigua ciudad bizantina. Pero volvió a decaer con el declive el imperio otomano. Hoy, ya convertida en Estambul, es de nuevo la mayor ciudad de Europa. En El ContraSello: 0:00 Introducción Los sitios de Zaragoza William Walker y los filibusteros Bibliografia: - "Constantinopla, la ciudad deseada" de Philip Mansel - https://amzn.to/4e1ofrk - "Constantinopla" de Isaac Asimov - https://amzn.to/4ebVb06 - "Constantinopla 1453: El último gran asedio" de Roger Crowley - https://amzn.to/4gkBi8W - "El Imperio otomano y la conquista de Europa" de Gábor Ágoston - https://amzn.to/3ZlrdCw · Canal de Telegram: https://t.me/lacontracronica · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE Apoya La Contra en: · Patreon... https://www.patreon.com/diazvillanueva · iVoox... https://www.ivoox.com/podcast-contracronica_sq_f1267769_1.html · Paypal... https://www.paypal.me/diazvillanueva Sígueme en: · Web... https://diazvillanueva.com · Twitter... https://twitter.com/diazvillanueva · Facebook... https://www.facebook.com/fernandodiazvillanueva1/ · Instagram... https://www.instagram.com/diazvillanueva · Linkedin… https://www.linkedin.com/in/fernando-d%C3%ADaz-villanueva-7303865/ · Flickr... https://www.flickr.com/photos/147276463@N05/?/ · Pinterest... https://www.pinterest.com/fernandodiazvillanueva Encuentra mis libros en: · Amazon... https://www.amazon.es/Fernando-Diaz-Villanueva/e/B00J2ASBXM #FernandoDiazVillanueva #constantinopla #estambul

fWotD Episode 2636: Empire of the Sultans Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Tuesday, 23 July 2024 is Empire of the Sultans.Empire of the Sultans: Ottoman Art of the Khalili Collection was a 1995–2004 touring exhibition displaying objects from the Khalili Collection of Islamic Art. Around two hundred exhibits, including calligraphy, textiles, pottery, weapons, and metalwork, illustrated the art and daily life of six centuries of the Ottoman Empire. Many of the objects had been created for the leaders of the empire, the sultans. Two of the calligraphic pieces were the work of sultans themselves.In the 1990s, the exhibition was hosted by institutions in Switzerland, the United Kingdom, and Israel. It visited thirteen cities in the United States from 2000 to 2004, a period when Islam became especially controversial due to the September 11 attacks and the subsequent wars in the Middle East. Critics described the exhibition as wide-ranging and informative. They praised it for showing beautiful art works – naming the calligraphy in particular – and for presenting a fresh view of Islam. Catalogues were published in English and French.The Ottoman Empire lasted from the 13th century until 1922 and, at its peak, had territory in three continents: Asia, Europe, and Africa. In 1516 and 1517, it took over Mecca, Medina, and Jerusalem, the holiest cities of Islam. Although officially an Islamic state, the empire was culturally diverse and multilingual, including Christians and Jews as well as Muslims. Through the history of the Ottoman Empire, its rulers, the sultans, were patrons of the arts. At the capital Constantinople, they created institutes to train and organise architects and artists, establishing distinctive Ottoman styles of architecture, manuscript illustration, and design. The Ottomans developed distinctive styles of Islamic calligraphy, improving its practice for nearly 500 years. In the 19th century it was routine for the sultans themselves to be trained in calligraphy. During the 16th-century reign of Suleiman the Magnificent, the empire reached its greatest extent. Suleiman and his successors used their wealth to build the Topkapı Palace and other buildings in Constantinople, including large mosque complexes decorated inside with architectural inscriptions.For much of its history, Islamic sacred art has been characterised by aniconism: a prohibition against depictions of living beings. Islamic cultures and time periods differed in how they interpreted this, either as applying narrowly to religious art or to art as a whole. Islamic artists compensated for the restrictions on figurative art by using decorative calligraphy, geometric patterns, and stylised foliage known as arabesque.Sir Nasser David Khalili is a British-Iranian scholar, collector, and philanthropist who has assembled the world's largest private collection of Islamic art. The Khalili Collection of Islamic Art spans the time period from 700 to 2000 and includes religious art works and decorative objects as well as those with secular purposes. Empire of the Sultans was the first exhibition drawn entirely from this collection and the first major exhibition at the School of Oriental and African Studies' Brunei Gallery. Some of its objects had never before been put on public display.The exhibition's curators were J. M. Rogers, the collection's honorary curator; and Nahla Nassar, its acting curator and registrar. More than 200 objects were on display, covering six centuries of the Ottoman Empire. These exhibits fell into four sections. "In the service of God" displayed texts including the Quran as well as furniture and ornaments for decorating mosques. "Sultans, soldiers and scribes" included armour, banners, and documents relating to the administration of the empire. "Arts and crafts" included metalwork, textiles, glass, and ceramics. Finally, "books, paintings and scripts" included manuscript paintings, calligraphic works, tools associated with calligraphy, and book bindings. Most objects in the exhibition bore some form of calligraphy.Some venues had listening stations that let visitors listen to music from Ottoman Turkey and hear stories in Arabic and English. At Brigham Young University, carpenters recreated facades of Turkish mosques.The religious manuscripts included thirty-two calligraphed Qurans or Quran sections. These included the work of notable calligraphers including Ahmed Karahisari, Sheikh Hamdullah, Hâfiz Osman, and Mustafa Izzet Efendi. Other literary works included the Masnavi of Rumi and the Dala'il al-Khayrat, a collection of prayers. Wooden roundels, painted with Quranic quotes or the names of the Islamic prophet Muhammad and of the first caliphs, had been used to decorate mosques. Similar decorative calligraphy was embroidered on silk or satin textiles, including a black satin panel from a covering for the door of the Kaaba. Mosque furnishings on display included candlesticks and decorative door fittings in brass or copper. There were qibla compasses used to find the direction of Mecca for prayer and astrolabe quadrants for telling the time for prayer from the rising of stars.The armour on display included helmets, chain mail shirts, and a 15th century war mask. These were mainly forged from iron or steel. Some of this armour was for horses: chamfrons which protected their faces and also served an ornamental purpose. A cotton talismanic shirt was decorated with Quranic quotations, prayers, and the 99 names of God. Weapons on display included daggers, swords, and flintlock guns, many with inscriptions and fine decorative patterns created by damascening (inlaying gold and silver wires into a metal surface). The daggers and swords included the earliest surviving example of a curved Islamic sword upon which was engraved the name of Baybars, a 13th-century Mamluk sultan. The Ottomans took this from Egypt and added gold damascening. Military banners bore the names of God and Muhammad along with prayers and invocations. An image distinctive to Ottoman banners was Zulfiqar, the two-bladed sword that Muhammad is said to have taken at the Battle of Badr. A section of one such banner was included in the exhibition.The documents included grants of land and income. As official proclamations of the sultan, these used highly ornate, stylised calligraphy and incorporated the sultan's tughra, an elaborate monogram that was their official seal. The display included tughras of Suleiman the Magnificent, Selim II, Murad III, Ahmed I, Mehmed IV, Abdul Hamid I, and Abdulmecid I. Two manuscripts told histories of the sultans, illustrated with portrait paintings.The third section included metalwork, pottery, jade, and textiles. The domestic metalwork objects were made of silver, brass, or gilt copper. The textiles, from the 16th and 17th centuries, included rugs and woven silk lampas panels from locations around the Ottoman Empire.In the late 16th century, the Ottomans used Iznik pottery, with its bold colours on white, to decorate imperial palaces and mosques. Several examples from Iznik were included in the exhibition, including tiles, dishes, and vases. Other pottery on display included fritware dishes from Syria and a set of twelve fritware bowls made in 1860, each inscribed in Arabic with "Imperial Chamber" and "a gift for his excellency Abraham Lincoln". The curators were not able to establish why or where this gift was made for Lincoln, beyond that the inscription suggests they were made in Turkey. A 16th or 17th century tile panel, 207 by 112.5 centimetres (6.79 ft × 3.69 ft), bore two calligraphed statements of faith, suggesting it was made to decorate a mosque.The final section of the exhibition included calligraphic works, manuscript paintings, decorative book bindings, and tools used by calligraphers. The calligraphic works included single panels, albums, and inscriptions on leaves. Among their scribes were notable calligraphers such as Sheikh Hamdullah, Mahmud Celaleddin Efendi, and Mehmed Şevkî Efendi. The exhibition had calligraphy panels by two sultans, Abdulmejid I and Mahmud II. One type of calligraphic work special to Islam is the hilye, a description in words of the qualities of Muhammad or other prophets of Islam. On display were several examples of hilyes. Some of these followed a standard pattern with main text inside a central medallion and additional names and quotations in surrounding panels; others had unconventional layouts or textual inclusions.Among the paintings and drawings were portraits from poetry manuscripts, painted within elaborate decorative borders, and two examples of the saz style which combines fantastical foliage and creatures. The exhibition travelled to a total of sixteen venues in four countries. Some venues put on special events, including performances of Turkish music, film viewings, lectures, and demonstrations of calligraphy.Musée Rath, Geneva, Switzerland, July – September 1995Brunei Gallery, School of Oriental and African Studies, University of London, UK, July – October 1996Israel Museum, Jerusalem, Israel, December 1996 – June 1997Thirteen venues were in the United States, the first time an exhibition from the Khalili Collections had been held in North America.Society of the Four Arts, Palm Beach, Florida, February – April 2000Detroit Institute of Arts, Detroit, Michigan, July – October 2000Albuquerque Museum of Art and History, Albuquerque, New Mexico, October 2000 – January 2001Portland Art Museum, Portland, Oregon, January – April 2001Asian Art Museum of San Francisco, San Francisco, California, August – October 2001Bruce Museum of Arts and Science, Greenwich, Connecticut, October 2001 – January 2002Milwaukee Art Museum, Milwaukee, Wisconsin, February – April 2002North Carolina Museum of Art, Raleigh, North Carolina, May – July 2002Museum of Art, Brigham Young University, Provo, Utah, August 2002 – January 2003Oklahoma City Museum of Art, Oklahoma City, Oklahoma, February – April 2003Frist Center for the Visual Arts, Nashville, Tennessee, May – August 2003Museum of Arts and Sciences, Macon, Georgia, August – November 2003Frick Art and Historical Center, Pittsburgh, Pennsylvania, November 2003 – February 2004Critics described Empire of the Sultans as broad and informative. Reviewing the Geneva exhibition for the Financial Times, Susan Moore observed that "no other single collection outside Istanbul has the range of material" to put on such a wide-ranging overview of Ottoman culture. She identified its main achievement as showing how the Ottoman world was affected by its conquest of other territories. The Middle East magazine said the Brunei Gallery offered a "beautifully curated" show that "cleverly illustrates how art was an integral part of Ottoman daily life". The Columbian concluded from the Portland exhibition that "Nasser D. Khalili's collection of Islamic art treasures is so extensive it nearly brings the Ottoman Empire to life." The New York Times described "[t]his treasure trove of a show" at the Bruce Museum as having "an impressive sweep".Critics praised the beauty of the exhibited art works. The Albuquerque Tribune described Empire of the Sultans as a "stunning exhibit of treasures of the Ottoman Empire" whose 225 objects "are simply breathtaking". Reviewing for the San Francisco Chronicle, David Bonetti found all the objects "at least interesting" and the best "gorgeous", naming the carpets and ceramics as highlights. For The Capital Times, Kevin Lynch described the Milwaukee exhibition as a "serenely gorgeous show" and "a must-see for those who want clarity in these troubling times." In his review of the year for 2002, Lynch named Empire of the Sultans as the fourth best visual arts event. Reviewing the London exhibition for The Times, John Russell Taylor found it a pity that some of the most interesting objects shown in Geneva had been excluded from the Brunei Gallery (usually for lack of space), but said that the somewhat reduced display still included "many real gems of significant art".The calligraphy, in particular, attracted praise. The Associated Press wrote that its beauty could be appreciated even by visitors who do not understand Arabic writing. Alan Riding in The New York Times described the calligraphy from the later years of the Ottoman Empire as "works of extraordinary delicacy". In The Oklahoman, John Brandenburg named the calligraphy section as the strongest part of the exhibition, saying that the "magnificent blend of art and science as well as military and cultural history" may require more than one visit to take in. The Atlanta Journal-Constitution highlighted the "superb" calligraphy as well as "wonderful" miniature paintings.Empire of the Sultans was described as showing Islam in a way that contrasted with existing prejudices and with current media coverage. Describing the Brigham Young University exhibition as a "[p]art decorative art extravaganza, part cultural history lesson", The Salt Lake Tribune praised it for sharing the artistic culture of the Islamic world at a time when news mentions of Islam were dominated by war in the Middle East. The US senator John Edwards said of the North Carolina exhibition in 2002, "Since Sept. 11, Americans have been asking more questions [...] about Islam and Islamic cultures in general. The Museum of Art's exhibition offers opportunities to enhance our understanding of Islam's rich and varied cultural history, as well as the events happening today." The New Statesman recommended "an unmissable exhibition" that showed Ottoman culture on its own terms rather than following Western preconceptions. The Pittsburgh Post-Gazette saw the exhibition as an alternative both to the way Islam was being portrayed in news reports and to a romanticised view of the Arabic world as mysterious and distant. A catalogue by J. M. Rogers was first published in both English and French in 1995 to coincide with the exhibition at the Musée Rath in Geneva. This included colour photographs of 203 exhibited objects. Updated English editions accompanied the Brunei Gallery exhibition in 1996. Fourth and fifth editions of the catalogue were produced for the United States tour, including 226 objects.Rogers, J. M. (1995). Empire of the Sultans: Ottoman Art from the Collection of Nasser D. Khalili. Geneva: Musée d'Art et d'Histoire. ISBN 1-898592-04-7. OCLC 34380041.Rogers, J. M. (1995). L'empire des sultans: l'art ottoman dans la collection de Nasser D. Khalili (in French). Geneva: Musée d'Art et d'Histoire. ISBN 9782830601190. OCLC 716306659.Rogers, J. M. (1996). Empire of the Sultans: Ottoman art from the collection of Nasser D. Khalili. London: Azimuth Ed. ISBN 9781898592075. OCLC 475490537.Rogers, J. M. (2000). Empire of the Sultans: Ottoman art of the Khalili Collection (4 ed.). London: Nour Foundation. ISBN 9780883971321. OCLC 471619620.Rogers, J. M. (2000). Empire of the Sultans: Ottoman art of the Khalili Collection (4 ed.). London: Nour Foundation. ISBN 9780883971321. OCLC 471619620.Official page on Khalili Collections siteOfficial video from the Israel exhibitionThis recording reflects the Wikipedia text as of 01:00 UTC on Tuesday, 23 July 2024.For the full current version of the article, see Empire of the Sultans on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Nicole.

Acest episod din "Istoria Complementară a României" prezintă căderea Constantinopolului, sub conducerea marelui rival al lui Vlad Țepeș, Mehmed "Cuceritorul".La 6 luni după încheierea podcastului "Istoria României", am decis să public episoadele seriei complementare, disponibile inițial doar pe Patreon. Acesta este primul episod al seriei, înregistrat inițial în octombrie 2020.Support the Show.

By the time Mehmed VI became sultan following the death of his half-brother, the empire was on the brink of collapse due to a combination of military losses, economic hardship, and nationalist movements at ...

Tarihimizde, bir grup ulemânın başka bir grup ulemâ ile sert mücadelelerinden kaynaklanan son derece gereksiz ve üzücü toplumsal fitneler vardır. Bunların en meşhuru 833-852 yılları arasında Abbasîler döneminde Mutezilî âlimlerin, Ehl-i Sünnet âlimlere halifelerin iktidarı aracılığıyla yaptıkları baskı ve zulümlerdir ki mihne diye anılır. Osmanlı tarihinde bunun bir benzeri, Kadızâdeliler diye anılan ilmiye sınıfından bir grup ham softa, ateşli vaiz ve ilimli cahillerin devlet desteğiyle sufîler üzerinde uyguladıkları baskı ve zulümlerdir. İkisinin de ortak yönleri; ilim adamlarından bir grubun, iktidarın nüfuzunu arkalarına alarak rakip gördükleri grubu acımasızca ezmeleri ve toplumda çok üzücü bir kamplaşma ve fitneye sebebiyet vermeleridir. İlginçtir ki, bazı toy sultanların yirmi otuz yıllık desteğinden sonra, sebep oldukları toplumsal kargaşa ve fitne dolayısıyla her ikisine de bizzat devlet eliyle son verilmiştir. Kadızâdeliler, aslında Hanefî olmakla birlikte, özellikle sufîlere karşı tutumlarının sertliği dikkate alındığında Selefîleri çağrıştırmaktadırlar. Bu sebeple kendilerine “Osmanlı Selefîleri” denilebilir. IV. Murad, Sultan İbrâhim ve IV. Mehmed devirlerinde palazlanmışlardır. İlham kaynakları, Osmanlı'nın İbn Teymiyyesi denilebilecek Birgivî Mehmed Efendi'dir (ö. 981/1573). Adlarını ise, IV. Murad döneminin vaizlerinden Kadızâde Mehmed Efendi'den (ö. 1045/1635) almışlardır. Bu zat, önce devrin meşhur Halvetî şeyhlerinden Abdülmecid Sivâsî (ö. 1049/1639) ile bazı dinî meselelerde tartışmalara girmiş; şöhreti artınca da, padişahları ve devletin ana kurumlarını etkisi altına alacak bir nüfuza ulaşmıştır. Muhtemelen onun IV. Murad nezdinde itibar görmesinin en büyük sebebi, kahve ve tütün kullanmanın haram olduğuna dair fetvasıdır. Zira IV. Murad zamanında kahvehaneler, alttan alta muhalefet merkezleri haline gelmiştir. Padişahın bunları kapatmak istediği günlerde Kadızâde, sultanın gözüne girmek için böyle bir fetva vererek fıkhî derinliğini (!) konuşturmuştur. Kadızâde Mehmed Efendi'nin ölümünden sonra, bu zihniyetin liderliğini, bir katil olayına karıştığı için Şam'dan kaçarak gelen ve onun yanında yetişerek Ayasofya Camii vaizliğine kadar yükselmiş olan Üstüvânî Mehmed Efendi (ö. 1072/1661) yapmıştır. Saraydaki Has Oda'da vaaz vermekle görevlendirildiği için halk arasında “padişah şeyhi” diye anılan Üstüvânî zamanında Kadızâdeliler iyice palazlanmışlardır. Tenkit ile tekfiri tefrik edemeyen Üstüvânî, sufîlere yönelik tekfirci üslubu olanca cömertliğiyle (!) kullanmıştır. Öyle ki, yalnızca tekke mensuplarını değil, tekkeye giden halkı da tekfir etmiştir. Onun zamanında; Melek Ahmed Paşa üzerinde baskı kurularak, ondan bir buyruldu ve Şeyhülislâm Bahâî Mehmed Efendi'den fetva alınmak suretiyle Demirkapı yakınlarındaki Halvetî Tekkesi'ni yakma girişiminde bulunulmuş, ancak başarısız olunmuştur. Üstüvânî, bazı şeyhlere haber göndererek takipçilerini öldüreceklerini, bu tekkenin temelini kazıp toprağını denize dökmedikçe orada namaz kılmanın câiz olmadığını bildirecek kadar cüretkârlaşmıştır. Yine onun adamları bir cuma günü, Fatih Camii'nde na‘t okumakta olan müezzinlere saldırmışlardır. Kadızâdeli zihniyetten bir başka “padişah hocası” Vânî Mehmed Efendi (ö. 1096/1685) ise, tekkeleri kapattırmak için çok uğraşmış, Niyâzî-i Mısrî'ye (ö. 1105/1694) devlet eliyle çok eziyet ettirmiş, onu Rodos ve Limni'ye defalarca sürdürmüştür. Kadızâdeliler, maalesef camide kan dökmüşlerdir. Bursa Ulu Cami'de çok elim bir saldırıya ve katil olayına sebep olmuşlardır. Sultaniye müderrisi Vanizade, bir mevlid esnasında bidat işlendiği gerekçesiyle halkı Ulu Cami imamının üzerine kışkırtmıştır. İmamı korumaya çalışan bir derviş öldürülmüş, imam ise canını zor kurtarmıştır. Kadızâdeliler fitnesinden fert, cemiyet ve devlet olarak alınması gereken pek çok ders vardır. Bunlardan bir kaçını şöyle sıralayabiliriz:

How did Sultan Mehmed II overcome the impenetrable walls of Constantinople? What could Constantine XI have done to avoid being the last Roman emperor? And were the youthful Ottoman forces hopped up on religious exuberance, or just sugar?   Links To Further Yer Book-Learnin'   Sultan Mehmed II or Mehmed the Conqueror (1432–1481), was a merciless warrior who slaughtered millions, conquered vast territories, and just loved to doodle.   Constantine I (The Great) (272-337) was the first emperor of Byzantium, and Constantine XI Dragases Palaiologos or Dragaš Palaeologus (1404–1453) was the last. Many Greeks saw it as fitting that the Byzantine Empire, or Eastern Roman Empire, started with one Constantine and ended with another. Constantine XI was less keen on being the Byzantine bookend.   Istanbul got its name in 1930. Not, ahem, in 1935, as said in the episode. You'd think Trent would have noticed this on his visit in 1933. The shame.   In 1953 — the 500-year anniversary of Constantinople's conquest — Canadian heartthrobs The Four Lads sung the novelty hit Istanbul (Not Constantinople). The song became a gold record, and endures as an ear worm for history geeks.

Prof. Dr. Serhan Yarkan ve Ahmet Mücahit Yılmaz'ın yer aldığı, TapirCast'in "Popüler Kültür ve Bilim Teknik" serisinin bu bölümünde, İstanbul'un Fethi sırasında kullanılan savaş topu teknolojisinin matematiksel temellerini ve bu teknolojide kullanılan matematiksel temellerin günümüz teknolojisindeki yerini ele alıyoruz. İlk olarak, İstanbul'un Fethi'nde kullanılan savaş toplarının arka planındaki teknolojinin Fourier Serileri ve Fourier Dönüşümü ile olan ilişkisini değerlendiriyoruz. Ardından, bu topların ateşlendikten sonra tekrar ateşlenebilir duruma gelmesi (ısıma ve soğuma çevrimleri) durumunun nasıl gerçekleştiğini değerlendiriyoruz. Daha sonra, savaş toplarında kullanılan malzeme teknolojilerini ve bu malzemelerin seçimindeki bilimsel temelleri ele alıyoruz. Sonrasında, Elektrik-Elektronik Mühendisliği'nde de kullanılan ve ısının nasıl davrandığını anlayabilmemizi sağlayan Fourier Serileri'nin çeşitli alanlarda nasıl kullanıldığını ele alıyoruz. Sonrasında, Fast Fourier Transform (FFT) çiplerinin hayatımıza girmesiyle mobil haberleşmenin ve diğer teknolojilerin nasıl ilerlediğini tartışıyoruz. Son olarak, Fourier analizinin geçmişten günümüze kullanımını ele alıyoruz. Keyifli dinlemeler! #Istanbul #conquest #technology #mathematics #Fourier #engineering #sciencehistory #fetih #fetihlersultanımehmed #fatihsultanmehmed #fsm #napolyon #napoleon #napoleón

On today's show, we discuss:  The Evolution of a Creative Strategist: Our guest, Ed, shares his journey from working in sales promotion and direct marketing to becoming a creative strategist. He highlights the significance of understanding the power of communication and how his early career experiences shaped his approach to strategy and innovation. The Transition to Management Consultancy: Ed discusses his pivotal move to Accenture (formerly Anderson Consulting), emphasizing how this shift was the best decision for his career. He reflects on the learning curve and the unique challenges of management consultancy, describing it as a 'fourth emergency service' career that demands hard work, grit, and client management skills. Pursuing Passion and Finding the Right Fit: We explore Ed's decision to leave Accenture and join 'What If', driven by his desire to focus more on creative strategy. He shares insights into the dynamic and fun environment at 'What If', and how it aligned with his professional aspirations. The Role of Insight and Strategy in Business: Ed delves into the importance of human insight in business strategy. He explains how understanding customer needs and expectations is crucial for innovation and growth, and how this approach has shaped his career and current role at Butterfly. Plus much more...   --- Where to find the Ed: LinkedIn Butterfly Where to find Danny: LinkedIn Tiktok The Insightful Innovator: How to Level Up Your Employee Experience   Get full access to the 'Get Knotted' Newsletter and bonus content from the podcast at https://www.weareknot.co.uk/subscribe.   ---

Müslümanlardan bir kısmı “İslâm dini akıl ve mantık dinidir” diyerek, aklı ve düşünceyi kendilerine din ve yol gösterici olarak kabul etmişlerdir. Bunlardan bir kısmı da dinin birçok vecibelerini yerine getirdikleri halde ilim zannettikleri, oysa ki hayalden öteye gitmeyen ilimleri, noksan bilgileri ve maddeci akıllarıyla, başta müçtehid imâmları, selef ve halef ulemasını beğenmemekte ve onları taklid etmeyi büyük bir eksiklik saymaktadırlar. Bunlar, salih selefin kitaplarını okumaktan ve anlamaktan aciz oldukları halde, onların yerlerini almak, her Mü'min'in kalbinde bulunan sevgi ve güven tahtına oturmaya çalışmaktadırlar. Bunların gayeleri yüce dine hizmet etmek değildir. Oysa bu mukaddes davaya gerçekten hizmet edenler, bu ümmetin en salih, en verâ sahibi, en muttaki insanları idiler. Özel hayatları yoktu, insanları kapılarından kovmaz veya onlardan hele de alimlerden hiç mi hiç kaçmazlardı. Zira aldıkları ilim, takvâ ve terbiye böyle davranmalarını gerektiriyordu. İsmet (günahsızlık) iddiaları olmadığı gibi Ehl-i Sünnet de peygamberlerden başka hiçbir kimsenin masum olmadığını bilmekte ve inanmaktadırlar. Bu davanın erleri Allâh (c.c.)'dan başkasına kul olmadılar. Mukaddes davâlarını makâma, şana, şöhrete ve menfaate satmadılar. Allâh (c.c.) cümlesinden razı olsun. Bu ümmet onlara şükran borçludur. (Mehmed Çağlayan, Ehl-i Sünnet ve Âkâidi, s.13) MECELLE KÂİDESİ ÖĞRENELİM! Kâide 34: Alınması memnu' olan şeyin, vermesi dahi memnu' olur. Misal: Faiz geliri elde etmek haram olduğu gibi borç alıp faiz ödemek de caiz değildir. Kâide 35: İşlenmesi memnu' olan şeyin istenmesi dahi memnu' olur. Misâl: Zulmetmek, rüşvet vermek men edildiği gibi birisinden bunları yapmasını istemek de men edilmiştir, caiz değildir

Professor Dr. Nabil Al-Tikriti beautifully narrates the origin, rise and decline of the Ottoman Empire. A surprising dream from Allah predicting the Ottoman Empires' glory for years to come. And detailed story telling of the major Ottoman sultans and their achievements. An interesting conspiracy about the jewish messiah and the fall of the ottoman empire. Finally, why the Muslim world collapsed and are we witnessing its return? #ottoman #history #podcast #islamic #turkey 0:00 Intro 01:06 Ottoman Origin Story 03:52 The Founding Myth 08:29 Usmans Dream from Allah 12:00 The 1st Conquest 16:07 The Ghazi Thesis. Why the Ottomans became a great empire 25:00 Murad I, Bayezid & the Janessaries 36:00 The Rise of Mehmet I 38:30 Story of Mehmed the Conqueror/Conquest of Constantinople 55:30 The Famous Year of 1453 1:09:37 Rise of Beyezid II 1:15:00 The Jewish Messiah Conspiracy 1:25:09 The clash of the 4 princes 1:35:40 Salim The Grim 1:44:27 The Muslim world in Year 1500 1:51:00 The Ottoman Decline Theory 1:57:00 Why did the Muslim world Collapse 2:00:00 End of Times: Is the Muslim World Rising?

Fetret Devri'nde dağılmanın eşiğine gelen Osmanlılar Sultan II. Murad'ın oğlu II. Mehmed'in lehine tahttan çekilmesiyle bir kez daha nasıl karıştı? Batılı devletler II. Murad'a ettikleri yemini neden bozdu? Çandarlı Halil Paşa devletin bekasını mı yoksa kendi çıkarlarını mı düşünüyordu? Çocuk yaşta tahta çıkan II. Mehmed olayları nasıl okudu? II. Murad aslında kaç defa tahta çıktı? Devletten imparatorluğa dönüşmeye çalışan Osmanlılarda ilk Yeniçeri İsyanı olan Buçuktepe Vakası'nda neler yaşandı? İleride İstanbul'u fethederek bir “Cihan Fatihi”ne dönüşecek olan II. Mehmed'in yaşadığı büyük kaosun hikayesi. #gdhtv #fatihsultanmehmed #fatih #osmanlı #osmanli #padişah

Geçtiğimiz perşembe akşamı (22 Şubat), çok sevdiğim bir dostumun stadyumdan gönderdiği fotoğraf olmasaydı, -futbola uzaklığım sebebiyle- Galatasaray'ın Sparta Prag'la oynadığı maç muhtemelen gündemime hiç girmeyecekti. Ve tabii, sonra ikinci bir fotoğraf daha: Sparta Praglıların açtığı “1683-Avrupa Savaşı” pankartını gösteren o kare… Galatasaray'ın 4-1 mağlup ayrıldığı maçtan yansıyan diğer fotoğraflara bakarken, buna özellikle takılmamak ve üzerinde düşünmemek mümkün değildi. Sparta Prag taraftarlarının altını çizdiği ve Türk muhataplarına hatırlattığı bu tarih, meşhur İkinci Viyana Kuşatması'na işaret ediyordu. Osmanlı sultanı IV. Mehmed döneminde, Sadrazam Merzifonlu Kara Mustafa Paşa'nın komutasında başlayan kuşatma, 14 Temmuz'dan 12 Eylül'e kadar tam iki ay sürmüş, nihayet Osmanlı ordusu Birleşik Haçlı kuvvetleri karşısında geri çekilerek kuşatmayı sona erdirmek zorunda kalmıştı. Avrupa ordusu Avusturya, Cermen, Çek, Slovak, Sloven, Leh, İtalyan, Fransız ve diğer birçok unsurdan oluşuyordu. Viyana'nın Müslümanlar tarafından ele geçirilme ihtimali Hristiyan Batı'da ciddi bir korkuya neden olmuş, bu büyük tehlikeyi bertaraf edebilme adına Avrupa'nın hemen her bölgesinden 90 bine yakın asker toplanmıştı. Bizim “Viyana Kuşatması” dediğimiz hadisenin Hristiyan dünyada “Avrupa Savaşı” olarak anılmasının nedeni buydu. Galatasaraylı oyuncular ve taraftarlar, karşı tribünlerde bu tarihî mesajı ve anıştırmayı gördüklerinde ne hissettiler, bilinmez. Ancak “1683-Avrupa Savaşı” yazılı pankart, tarihin tarihte kalmadığının, normal bir futbol maçının bile adeta “Türklerle savaş” şeklinde algılandığının, şuuraltına yerleşmiş olan korku ve endişelerin her vesileyle hortlamaya hazır biçimde tetikte beklediğinin bir göstergesiydi. Tam bu noktadan, dünyanın öbür ucuna, Yeni Zelanda'nın Christchurch kentine ve 15 Mart 2019 tarihine gidelim: O gün, Brenton Tarrant adlı bir beyaz terörist, Müslümanların cuma namazı kılmakta olduğu iki camiye arka arkaya silahlı saldırı düzenlemiş, 51 kişiyi katlederek 40 kişiyi de yaralamıştı. Bütün dünyada şok etkisi meydana getiren bu hadisede esas dikkat çekici unsur, Tarrant'ın kullandığı saldırı aletlerinin üzerindeki yazı ve notlarla, yayınladığı manifestoda işaret ettiği referanslardı. Müslümanlarla Hristiyanlar arasında yüzyıllar boyunca yaşanan bütün önemli savaşları isim ve tarihleriyle birlikte şarjör ve silahlarının üstüne kazıyan Tarrant, 732'deki Puvatya Savaşı'ndan 1189'daki Akkâ Kuşatması'na, 1389'daki Birinci Kosova Savaşı'ndan 1683'teki Viyana Kuşatması'na kadar hiçbir ayrıntıyı atlamamıştı. Tarrant ayrıca kendisine “Turkofagos” lakabını da takmıştı. Bu ifade, Yunanların Osmanlı İmparatorluğu'na isyanı (1821-1829) sırasında sahneye çıkan önemli aktörlerden Nikitaras'ın unvanıydı ve “Türk-yiyici” anlamına geliyordu. Tarrant'ın 1877-1878 Osmanlı-Rus Savaşı'nın en önemli aşamalarından Şıpka Geçidi Muharebeleri'ni bile es geçmemiş olması hayret vericiydi.

Konuğumuz Ahmed Nuri ile yazar Mehmed Uzun üzerine konuşuyoruz.

Behçet Necatigil “Ne zaman bir şiir yazmaya kalksam önümde hep Ziya Osman Saba. İnsanın bir kaderi gibi, bir ya da ancak birkaç şairi olmalı.” diyerek sonlandırır Ziya Osman üzerine yazdığı dördüncü yazısını (Düzyazılar 1); böylece önce kendine bir had belirtir, sonra “insanın…olmalı…bir, birkaç” vurgusuyla birazcık artırır şiir zevkinden nasiplendiklerinin sayısını. Şair A. Ali Ural, “Şairin Şairleri” adlı kitabındaki (Şule Yayınları, İstanbul 2023) yazıları yazarken, zannetmem ki Necatigil'in bu sözünü ıskalamış olsun. Yoksa kitabını Yunus Emre'nin “Boncuk değil sır gözü / Gel gidelim ko sözü / Dostu görmez baş gözü / Ayrıksı basar gerek” deyişi ve “Ayrıksı bakış sahibi şairlere…” vurgusuyla “takdim ve tahkim” etmezdi. Fakat kendi adına, Necatigil'inki gibi seçimi açık etmemiş, oradaki “birkaç”ı da 27 şairin portresini birden yazmakla “biraz” aşmış. “Biraz” diyorum çünkü, “birkaç ve biraz”, bir sayıyı ima eder ama belirtmez. O halde, Ural'ın kendi şairlik haddince 26'sı birini, birisi 26'sını işaret edebilen şairlerin isimlerini -kitaptaki gibi vefat/hayat tarihleriyle sıralı olarak- zikretmek zorundayız: Ahmet Haşim, Mehmed Âkif Ersoy, Kemalettin Kamu, Orhan Veli Kanık, Cahit Sıtkı Tarancı, Ziya Osman Saba, Yahya Kemal Beyatlı, Âsaf Hâlet Çelebi, Ahmet Hamdi Tanpınar, Nazım Hikmet Ran, Faruk Nafiz Çamlıbel, Aşık Veysel Şatıroğlu, Behçet Necatigil, Ahmet Muhip Dıranas, Necip Fazıl Kısakürek, Turgut Uyar, Edip Cansever, Cahit Zarifoğlu, Cemal Süreya, Melih Cevdet Anday, Ece Ayhan Çağlar, Attila İlhan, Fazıl Hüsnü Dağlarca, Gülten Akın, Ülkü Tamer, Sezai Karakoç ve İsmet Özel. Ural, vefat eden 26 şairi 6 ila 17 sayfa arasında işlemiş olmasıyla, Necatigil'vari seçimini öğrenmemize imkân vermiyor. Zira sayfa sayıları biraz da ilgili şairlerin hayat malzemesi ve şiir müktesebatıyla alakalı. Şairin Şairleri'ndeki son ve yaşayan tek isim -Rabbimiz ömrünü hayırla ziyade etesin- İsmet Özel. Ural'ın ona ayırdığı sayfanın sayısı 24'ten biraz fazladır! Zikrettiğimiz esasta bu sayının nasıl bir bağlama oturduğunu takdir etmeyi okurlara bırakmamız ise sanırım daha uygun olacaktır.

Mesut Koçak ile Bellek ve İnşa: Mehmed Âkif, Necip Fazıl ve Sezai Karakoç şiirinde tarih, coğrafya ve medeniyet üzerine konuşuyoruz. 

The year is 1453 and the Ottomans are at the gates of the great city of Constantinople. For centuries, they have been laying siege to this city; for centuries their efforts have failed. But this time, everything is going to be different. Constantinople is going to fall.How did history lead them there, though? And how exactly are the events of the siege going to play out? Olivia and Aran wrap up their magnificent two-part overview of Constantinople with an exploration of how the Ottoman Turks came to be the most powerful force in Anatolia and how they finally managed to claim Constantinople for themselves. Also discussed are the Wild East, Scottish things, and the simple pleasures of a flaked almond.For more on some of what we discuss, check out:This biography of Mehmed the Conqueror by Franz Babinger https://archive.org/details/mehmedconqueror00fran/mode/2upNicolo Barbaro's first-hand account of the siege of Constantinople https://deremilitari.org/2016/08/the-siege-of-constantinople-in-1453-according-to-nicolo-barbaro/The music used in the intro and outro of this episode is a public domain recording of the Ottoman march Ceddin Deden.https://archive.org/details/lp_turkey-a-musical-journey-traditional-son_various/disc1/02.07.+Mehter+Music.mp3Additional music used throughout is a public domain recording of a Turkish folk song called "Girl from Kermen" https://archive.org/details/lp_songs-and-dances-of-turkey_various/disc1/01.05.+Girl+From+Kermen+(Love+Song+From+Central+Turkey).mp3

Kosova'ya ne zaman yolum düşse, programımı mümkün olduğunca zorlarım ve İpek şehrine mutlaka uzanmaya çalışırım. İpek, –bugünkü adıyla Pec–, Üsküp-Prizren-İşkodra üçgeninin kuzeybatı kenarına yerleşmiş klâsik bir Osmanlı beldesidir. Kuzey Arnavutluk Alpleri'nin eteklerinde, Bistriça nehrinin bereketiyle dolan İpek, çarşıları ve camileriyle, adeta yüzyılların ötesinden günümüze ışınlanmış gibidir. Balkanlarda belki bu tasviri karşılayan onlarca şehir bulunabilir. Ancak İpek'i benim için derinleştiren şey, Mehmed Âkif'in babası Tâhir Efendi'nin doğum yeri olmasıdır. Temizliğe aşırı itinası sebebiyle “Temiz” unvanını alan Tâhir Efendi, gençlik yıllarında ilim talebi için Dersaâdet'e gitmiş, hayatını da imparatorluk başkentinde tamamlamıştı. İstanbul'da, Buhara'dan Tokat'a, oradan da Âsitâne'ye yerleşen Özbek asıllı bir ailenin kızı Emine Şerife Hanım'la evlenen Temiz Tâhir Efendi'nin bu izdivacından 1873'te Âkif dünyaya gelecekti. İpek'e her gidişimde, Âkif'in baba tarafından tevarüs ettiği prensipleri, yalçın dağlar misali çelik mizacını ve Balkanlarla İstanbul'un birbirinden hiç kopmayan irtibatını daha iyi keşfederim. Kosova'yla Buhara'nın İstanbul kabında yoğrulmasından Âkif gibi bir karakterin tarih sahnesine çıkması da kesinlikle tesadüf değil. Cumartesi akşam, Büyükşehir Belediyesi'nin davetiyle gittiğim Erzurum'da, Âkif'i anlatmaya tam bu noktadan başladım. Âkif'i, kalbine ve aklına suni sınırlar çizdirmeyen saf bir ümmetçi olarak hatırlamak, ülkece içinden geçmekte olduğumuz dönemde bilhassa anlamlıydı. İstiklâl Marşı'nda herhangi bir ırkın adını anmayan, İslâm'ın evrensel sembolleri hilâl ve yıldıza atıflar yapan Âkif'in kaleme aldığı metin, İslâm coğrafyasında birçok ülkenin rahatlıkla kabul edebileceği ve “millî marş” olarak benimseyebileceği bir derinliğe sahipti. Hele, Arnavut bir babanın oğlunun ciğerinden kopan şu mısralar, İslâm ümmetine hangi pencereden bakmamız gerektiğini net biçimde gösteriyordu: “Türk Arap'sız yaşamaz / Kim ki ‘yaşar' der, delidir / Arab'ın Türk ise / Hem sağ gözü, hem sağ elidir.” Peki, Âkif bu mısraları günümüzde yazmış olsaydı, sosyal medyada varlıklarını sürdüren birtakım faşist ve içi boş kafalar tarafından “Arap sevici” şeklinde dışlanır mıydı? Maalesef evet. Oysa Âkif'in bize önerdiği ufuk, İslâm coğrafyasının Batılı sömürgeci sırtlanlar eliyle paramparça edilmesinin önündeki yegâne engeli ve en sağlam reçeteyi oluşturuyor.

Büyük şairimiz Mehmed Âkif Ersoy her yıl aralık ayının son haftasında -ölüm yıl dönemi olması dolayısıyla- hayırla yad ediliyor. Çeşitli kuruluşlar onun hakkında anma ve hasret giderme programları düzenliyorlar. Bütün bu kültürel faaliyetler ise, milletimizin merhuma duyduğu muhabbeti canlı tablolar halinde gözler önüne seriyor. İçinde bulunduğumuz 2023 yılının Aralık ayı İstiklal Marşı şairimizin vefatının 87., doğumunun da 150. seneyi devriyesidir. Ve bu vesileyle o büyük insan bir kere daha Türk milletinin yine hayır dualarıyla yâd edilmiştir. Âkif, başta İstiklal Marşı olmak üzere diğer bütün eserleriyle büyük bir hizmette bulunduğu için bu hatırlayış ilanihaye devam edecektir. Bu girizgâhtan sonra belirtmek isterim ki, Kur'an şairi Mehmet Âkif, hakkında en çok araştırma yapılan, en fazla eser yazılan bahtiyar insanlardandır. Vefatından bu yana 87 yıl geçtiği halde onun hakkında hâlâ yeni keşiflerde bulunuluyor. Bilinmeyen şiirleri, duyulmayan hatıraları, ulaşılamamış yazıları gün ışığına çıkıyor. İtiraf edeyim ki, Âkif'imizin bu minval üzere kaleme aldığı şiirleri ve bir takım hatıra kırıntılarını okumaktan büyük bir zevk duyuyorum. Öyleyse birkaç örnek vereyim: Geçen gün 15 Nisan 1959 tarihli “Tarih- Coğrafya Dünyası” isimli derginin sayfalarını çevirirken böyle bir keşifte bulundum. “Mehmet Âkif'in Bilinmeyen Şiirleri” başlığıyla ve Şeref Ergenekon imzasıyla yayımlanan yazıda Âkif'in büyük şairliğinin yanı sıra aynı zamanda tam bir fikir adamı olduğu da vurgulanıyor. Ayrıca o temiz ruhlu, heyecanlı ve son derece vatansever bir kimsedir. Bu memleketin taşına, toprağına kalbini bağlamış içli bir şairdir. Yurt parçalarının her kopuşunda, milletimizin kara günlerinde hiçbir şair onun kadar gözyaşı dökmemiştir. 1894'te daha yirmi bir yaşındayken Baytar Mektebi'ni birincilikle bitiren şairin bir süre sonra, Rumeli'de baytar müfettişi olarak görev yaptığı görülüyor. Osmanlılara bağlı bir emaret olarak idare edilen Bulgaristan ve Balkanlar bu sırada için için kaynamaktadır. 1895'de Filibe'de çıkan Gayret gazetesine gönderdiği bir “Terkib-i bend ve gazeli” şairin hiçbir eserinde mevcut değildir. Gazeli, Gayret gazetesinin 31 Mart 1311 tarihli nüshasında şöyle bir başlıkla çıkmıştır: “Edirne Baytar Müfettişi şair ve edib-i mahir izzetlû Hafız Mehmed Âkif Beyefendi tarafından ihda buyurulmuştur.” Ser-i bâlini cânânda İsterse gönül dâğ-ı tahassürle yansın Rahat bırakın sevdiğimi uykuya kansın Varsın uyusun. Değmeyin ol şîr-i ziyâna Yok, çeşm-i terimden yine kanlar mı boşansın? Bir nûr-i semâvî mütecelli iken Allah! İnsan şu güzel çehreyi bilmem ki, ne sansın Ben mest-i harâbım ben levm eyleyen âdem Giysûy-i perişânıma baksın da utansın Ey kalb! Yetişmez mi kes artık darâbânın Darken dahi sabrım gibi pâyâne dayansın Ey merdüm-i didem! Uyu, sen Âkif'e bakma İsterse gönül dâğ-ı tahassürle yansın Âkif'in bu gazelini yazdığı sırada Osmanlı Devleti içten ve dıştan çöküntü halindeydi. Gazelinin başına koyduğu “Cânânın başı ucunda”ki “cânân” ölüm halinde bulunan vatandı. Vatanın hazin haline ağlayan şairin aynı yılda ve aynı gazetede bir terkib-i bendi de şu başlıkla çıkmıştır: “Şair-i nüzhetperver ve edib-i fetânetküster, izzetlû Hafız Mehmed Âkif Beyefendi tarafından ihda buyurulmuştur.” Terkib-i bend dokuz beyitten ibarettir ve şöyle başlamaktadır: Sâki getir ol câmı ki âyine-i cândır Serşâr-ı safa turub efzây-ı cenândır Allah için olsun bana bir bâde yetiştir Zira dil-i hasretzedenin hâli yamandır Terkib-i bend şu mısralarla bitiyor:

Gazze soykırımının sadece insani ve İslami bir mesele olmadığının, aynı zamanda Türkiye'nin güvenliğini ve bağımsızlığını yakından ilgilendiren milli bir mesele olduğunun altını ısrarla çiziyoruz. İki gecede 12 Mehmed'imizin şehit edilmesini, denkleme ABD ve İsrail'i dâhil etmeden okumak mümkün değildir. ABD'nin bölgemizde 3 terör örgütünü kuruluşlarından bugüne açıktan desteklediğini fark etmeyen kaldı mı? İsrail terör devleti, PKK ve FETÖ bölgemizde ABD çıkarlarına hizmet veriyorlar. ABD İsrail'e desteğini hiç çekinmeden zaten ifade ediyor. PKK ile Suriye'nin kuzeyinde açık ve resmi işbirliği yapıyor. FETÖ elebaşını ve teröristleri hem ABD'de, hem de kendisine hizmet ettiği ülkelerde açıktan koruyor ve kolluyor. Her 3 örgütün, İsrail, PKK ve FETÖ'nün, aynı patronun elemanları olarak bölgede kardeş kardeş geçindiklerini, kimi zaman aleni, kimi zaman gizliden işbirliği yaptıklarını da biliyoruz. Örneğin FETÖ'cülerin İsrail'e olan aşkları; örneğin PKK'nın İsrail'in güvenliğini tesis edecek biçimde Suriye kuzeyinde yerleşme çabası bunun ispatı değil midir? Ya da içerdeki siyasi uzantıların tavırlarına bakın: PKK uzantısı partinin ABD ve İsrail aleyhine tek cümle kurmadığını görürsünüz. CHP'nin uzunca bir süredir FETÖ kontrolünde PKK'ya yakınlaşması da, HAMAS'a terör örgütü demesi de bundandır. Diplomasinin dili açık ve keskin değildir ancak bizim sırtımızda yumurta küfesi yok, açıktan söyleyelim: PKK ya da FETÖ sorunu ABD, İsrail (ve tabii ki Avrupa) hesaba katılmadan çözülemez. İçerde ve dışarda bütün uzantıları ve ilişkileriyle teröre karşı böyle bir konseptle mücadele kaçınılmazdır. Kemal Kılıçdaroğlu'nun, PKK ve FETÖ desteğini de arkasına alarak, Demirtaş'a özgürlük isteyerek yüzde 48,5 oy alabilmesi sosyolojinin de alarm verdiğini göstermektedir; oradaki sorun da mutlaka dikkate alınmalıdır. On iki askerimizin şehit edildiği son terör eylemi Türkiye'nin başta Gazze olmak üzere bölgesel meselelerdeki haklı duyarlılığına bir gözdağıdır. Gazzeliye kurşun sıkanla Mehmetçiğimize kurşun sıkan el aynı eldir. Bunu görmeden bağımsız olmak da, terörün kökünü kurutmak da mümkün değildir. Kemalizm nedir?

Hello Fully Automated listeners! This is a rebroadcast of Episode 10 of Class Unity: Transmissions, as posted here. Transmissions is the official podcast of Class Unity, and I want to thank them for their permission to use this episode. You can find out more about Class Unity over at https://classunity.org/ In this episode of Transmissions, we discuss the recent events unfolding in the Israel-Palestine conflict. In typical Class Unity spirit, we try to focus on the question of what it might mean to approach this conflict from a class first perspective. A central theme of the episode is the question of how the left seems to have split around the issue of Zionism. As we note, there does seem to be an “anti-anti-zionist” strain at large in the left around this issue. Proponents of this position seem to believe that “Hamas has no support in the Palestinian population.” Yet, while many of these critics focus on the leadership of Hamas ensconced in Qatar, we seek to address a more rare question in leftwing critiques of this conflict. Namely, who were the fighters of October 7? The key issue, we suggest, is not whether to reject or celebrate Hamas. Rather, it is to understand the objective material conditions and yearning for basic dignity that makes it so easy for Hamas to recruit. Staying with this notion of the objective material conditions in Gaza, we submit that this might actually be one of the few cases where the admittedly overused concept of settler-colonialism might actually apply. We discuss the dire economic predicament facing the young and highly educated population of Gaza, the numerous attempts they have made at non-violent resistance, and the brutal response of the Israeli state to these attempts. Next, we discuss the present political situation in Israel, and the durability of US support in a context of a shifting balance of power in the region. With US power in decline, and the Israeli army no longer as unquestioningly powerful as it once appeared, where is this conflict heading? Other key elements of this episode include the role of the right of return as a sticking point in previous attempts at creating a negotiated settlement to the conflict. How much longer can this vital question go ignored, and what are its implications for Israel's status as a democracy? And just what is a good response to people who say Israel doesn't target civilians? This episode was recorded on October 29, 2023.  If you like what you hear, please leave us a positive rating on your podcast app of choice. You can follow this podcast on Twitter/X, here: @occupyirtheory. And you can follow Class Unity on  @class_unity

Hello friends! In this episode of Transmissions, we discuss the recent events unfolding in the Israel-Palestine conflict. In typical Class Unity spirit, we try to focus on the question of what it might mean to approach this conflict from a class first perspective. A central theme of the episode is the question of how the […]

Resûlullâh (s.a.v.) Efendimiz'in getirdiği dinde harâm olduğu bilinenleri helâl bilmek küfürdür. Meselâ: Şarab içmenin, kız kardeş ve benzeri mahremlerle evlenmenin câiz olduğunu iddiâ etmek, zarûret zamânları dışında ve şer'î bir şekilde kesilmeyen hayvanların eti, kanı ve domuz etinin yenmesinin câiz olduğunu iddiâ etmek küfürdür. Küfür kelimesini ve sözünü, konuşana rızâ göstermek kasdıyla gülmek, onu doğrulamak ve te'yid etmek maksadıyla alkışlamak da küfürdür. Harâm bir içkiyi içerken, zinâ yaparken Besmele-yi Şerîf'i okumak, helâl olduğunu iddiâ ederek ve zarûret hâlleri dışında kıbleye yönelmeden namâz kılmak veyâ kasden abdestsiz olarak namâza durmak, alay etmek kasdıyla kâfir olmayı gerektiren bir kelimeyi söylemek, inanmadan söylenmiş olsa bile gene küfürdür. Allâh (c.c.)'den ve merhametinden tamâmıyla ümid kesmek, meselâ: Allâh (c.c.) hiçbir kuluna merhâmet etmez demek; Allâh (c.c.)'un azâbından emîn olmak, meselâ: “İtaatkar olsun veyâ âsî olsun Allâh (c.c.) hiçbir kulunu cehenneme atmaz” demek ve kıble ehlini tekfîr etmek küfürdür. Bu ve bunun gibi bütün konular Fıkıh kitâblarında delîlleriyle açıklanmıştır. Zamânımızda Fıkıh kitâbları kenara itilip bu yolda araştırmalar da yapılmadığı için, birinin ağzından çıkan sözden veyâ giydiği elbiseden dolayı küfürle ithâm edildiği bir gerçektir. Halbûki Müslümâna kâfir demek bizzât küfürdür. Aynı şekilde Müslümânı kâfir eden birçok söz ve davranışlar da vardır ki sık sık söylenildiği ve yapıldığı hâlde o kişi hâla Müslümân olduğunu iddiâ eder. (Mehmed Çağlayan, Ehl-i Sünnet ve Âkâidi, s.280-281) KÜFÜRDEN VE ŞİRKTEN KORUNMAK İÇİN SABAH AKŞAM OKUNACAK DUÂ: “Allâhümme innî e‘ûzü bike en-üşrike ve ene a‘lemü ve estağfiruke limâ lâ a‘lemü.” Türkçe Anlamı: “Allâh'ım! Bilerek şirk koşmaktan Sana sığınırım. Bilmediklerim için de Senden mağfiret dilerim.” (Ömer Muhammed Öztürk, İbâdet Takvimi ve Duâlar, s.203)

The conquest of Constantinople placed the Ottoman Empire at the center of the Mediterranean world. Sultan Mehmed II thrived under the cultural pluralism of his new court, procuring artists from both sides of his world: Italy and Persia. However, the Italianization of the Ottoman Empire is locked within Mehmed's reign, as the greater Ottoman court did not share his appreciation for European art and design. Gentile Bellini arrived in Istanbul around 1479. This episode looks at his experience and works produced during his stay, elaborating them in relation to Mehmed II and his artistic taste. Merch: https://www.etsy.com/shop/ItalianRenShopInstagram/Facebook: italian_renaissance_podcastFrom Secretary to CEOWelcome to "From Secretary to CEO", the podcast that takes you on a journey of personal...Listen on: Apple Podcasts SpotifyGet additional content by becoming a Patron: patreon.com/TheItalianRenaissancePodcast Support the show

Mehmed Ali is dubbed the ‘Father of Modern Egypt', so who was he? And how did he rise through the ranks from soldier to Pasha? Mikey sits down with Professor Khaled Fahmy to discuss this enigmatic figure that shaped and formed Egypt into the nation-state we know today. In Part 2, Professor Fahmy walks us through Mehmed Ali's rule, death, and legacy.Professor Khaled Fahmy is a historian of the Modern Middle East with an emphasis on the social and cultural history of 19th century Egypt.His particular areas of interest are military, medical, legal and social history of the Modern Middle East. And through his work, he explores conscription, vaccination and legal torture as mechanisms through which the modern state of Egypt was established. He has written a number of books including ‘All the Pasha's Men: Mehmed Ali, His Army, and the Making of Modern Egypt', ‘Mehmed Ali: From Ottoman Governor to Ruler of Egypt', ‘Al-Jasa wa-l'Hadatha (The Body and Modernity., and most recently, ‘In Quest of Justice: Islamic Law and Forensic Medicine in Modern Egypt' which won the Social History Society Book Prize.Professor Fahmy has taught at Princeton, NYU, Columbia, Harvard and Cambridge Universities, and is currently the Edward Keller Professor of North African and the Middle Eastern History at Tufts University.Created & Hosted by Mikey Muhanna, afikraEdited by: Ramzi RammanTheme music by: Tarek Yamani https://www.instagram.com/tarek_yamani/About the afikra Conversations:Our long-form interview series features academics, arts, ‎and media experts who are helping document and/or shape the history and culture of the Arab world through their ‎work. Our hope is that by having the guest share their expertise and story, the community still walks away with newfound curiosity - and maybe some good recommendations about new nerdy rabbit holes to dive into headfirst. ‎FollowYoutube - Instagram (@afikra_) - Facebook -Twitter Support www.afikra.com/supportAbout afikra:‎afikra is a movement to convert passive interest in the Arab world to active intellectual curiosity. We aim to collectively reframe the dominant narrative of the region by exploring the histories and cultures of the region- past, present, and future - through conversations driven by curiosity. Read more about us on  afikra.com

Mehmed Baždarevic est un des symbole du grande Sochaux des année 80 avec son compère Hadzibegic a eu deux il on emmener le club assez haut en sélections la par contre L'aventure est plus compliqué beaucoup de circonstance (exemple: guerre civile dans la Yougoslavie interdictions de grande compétions sportive) on fait qu'il n'e ses jamais réellement imposé donc on gardera vraiment que sont passage dans la lumière a Sochaux et au Nîmes olympique.

The troops of the Ottoman Empire under Sultan Mehmed II successfully took control of Constantinople, the capital of the Byzantine ...

Bi bernameya “Ez li wir bûm” Xezal Redkanî dest bi rêzepodcastekê kiriye. Di vê xelekê de Xezal û mêvanê xwe nivîskar Mehmed Dîcle behsa salên 90î dikin.

Muftar Corp's Founder and CEO, Mehmed Tiro, joins Coruzant Technologies for the Digital Executive podcast. Learning has always been his way of growing. Knowing that nobody knows everything, he has continually pushed himself to learn more.  He left the family business to go back to school, but eventually came back. Now he has launched his own business to help the trucking business, leveraging technology including AI.

¡WEEEEEY! Acompáñenos a descubrir la historia de Vlad Tepez, el empalador, heroe nacional de transilvania, avido aficionado de empalar gente y desafier al islam. tremenda historia en el que el gran @eduoso13 nos vino a compartir, recuerden seguirlo en todas sus redes sociales. empezamos... --------------------------------------------------------------------------------------------------------------------►Síguenos en Instagramhttps://www.instagram.com/historiaparatontospodcast►Síguenos en Facebook:https://www.facebook.com/historiaparatontos_podcast►Sigue a Iker en:https://www.instagram.com/ikerlinazasoro19 Mureșanu, Camil (2001), John Hunyadi: Defender of Christendom (en inglés), The Center for Romanian Studies, ISBN 978-973-9432-18-4.Panaitescu, P. P. (1991), «The German stories about Vlad Țepeș», en Treptow, Kurt W., ed., Dracula: Essays on the Life and Times of Vlad Țepeș (en inglés), East European Monographs, Distributed by Columbia University Press, pp. 185-196, ISBN 978-0-88033-220-0.Babinger, Franz (1978), Mehmed the Conqueror and His Time (en inglés), Princeton University Press, ISBN 978-0-691-09900-2. Hosted on Acast. See acast.com/privacy for more information.

0:00 - Start 3:19 - Beard Straightening 4:20 - Mahmud Abdur Raheef 10:15 - Obsession 13:30 - Thobes vs Salwar Khameez 27:00 - Home Security 1:02:50 - Ottoman Mehmet vs Vlad 1:23:00 - TikToker Aziza Gaouda Please support us: Patreon.com/themadmamluks or via PayPal themadmamluks.com/donate ============== E-mail us your feedback and questions at: info@themadmamluks.com Follow us on Twitter, Instagram & Facebook @TheMadMamluks Follow SIM on Twitter: @ImranMuneerTMM

Mehmet II's death leads to a brief power struggle between his two sons: Bayezid and Cem. In the end, the Janissaries pick Bayezid and Cem finds himself packed off to Rome. Bayezid enlarges the Ottoman Empire picking up new territory in northern Syria. His death leads to his son, Selim I, taking the throne. Selim I expands the Ottoman Empire even further than his grandfather, ending the Mamluk Empire and extending Ottoman control to the Holy Land.Website: www.westerncivpodcast.comAd-Free Shows: www.patreon.com/westernicivpodcastWestern Civ 2.0 Free Trial: www.glow.fm/westernciv

Savaş Şafak Barkçin Çağrışımlar'ın bu bölümünde Fatih'ten, Şehzade Camii'nden sesleniyor sizlere. Savaş Şafak Barkçin bu bölümde başlıca şunları anlattı: Sevgili dostlar merhabalar. Bugün Şehzade Camii'ndeyiz. Şeh-zade, Şahzade demek. Sultan'ın oğlu, Şah'ın oğlu mansında. Burası Şehzade Mehmed'in, Kanuni Sultan Süleyman'ın oğlu (22 yaşında vefat etmiş) onun hayrına Kanuni bu camiyi Mimar Sinan'a yaptırmış. İstanbul'da meşhur bir cami. Bugün size biraz buralardan seslenelim istedim. Göstereceğim bir kaç şey var, konuşacağımız mevzular var. Sadece geçmiş ile ilgili değil tabi ki günümüz ile ilgili konular da var... Şehzade Camii'nin avlusu da çok güzel. Mimar Sinan bu camiye benim çıraklık eserim diyor. Kardeşim böyle bir çıraklık eseri olur mu ya? Bunu da millet ciddiye alıyor. Abi bu adamın çıraklık eseriymiş, kalfalığında Süleymaniye'yi yapmış, diplomayı da Selimiye'yi yapmış Edirne'de... Abicim siz şaka mı yapıyorsunuz? Adam tevazuunda öyle söylüyor. Böyle bir çıraklık eseri olabilir mi? Deli misiniz? Biz kibire o kadar alışmışız ki tevazuyu duyunca ya inanıyoruz ya da küçümsüyoruz... Lan böyle bir şey olur mu? Arkadaşlar, Allah aşkına böyle bir eser çıraklık olur mu ya?... Devamı videoda... Gelin, Beraber Yürüyelim...

En esta edición de Terranova os contamos el Sitio Otomano de Belgrado de 1456, dejamos de lado por un momento el mar, los piratas y los venecianos para hablaros de este choque tan importante, una de las más grandes y sorprendentes derrotas de la historia turca, que impidió la conquista del Reino de Hungría ¡Espero que lo disfrutéis! Terranova es una producción de Aletheia Podcasting, puedes encontrar más información, servicios y mucho más en 👉 www.aletheiapodcasting.com Si te gusta nuestro contenido puedes unirte a nuestro programa de Fans en el botón apoyar. Si te ha gustado el episodio, dale a “Me Gusta” nos ayuda mucho con la visibilidad. Contacta con nosotros en los comentarios, en nuestra página de Facebook y en nuestro correo electrónico: aletheiapodcasting@gmail.com Puedes escribirnos cualquier duda, pregunta sugerencia… al correo: aletheiapodcasting@gmail.com

4 Kasım 1922 tarihinde TBMM'de Lozan Heyeti'nin yapacağı işlerin görüşülmesi sırasında Dersim Milletvekili Diyap Ağa söz almış ve şöyle demişti: Allah muinleri olsun. Hangisini münasip görmüş ise öyle eylesin. Hamdolsun gidenler dinini, diyanetini bilir adamlardır. Heyet içinde bulunanlar zannederim, kendi dinine, diyanetine hiyanet etmek istemez. (Alkışlar) Hepimiz biriz. Ne Türk, ne Kürtlük davası vardır. Hep biriz, kardeşiz. (Bravo sesleri, alkışlar) Bir kişinin beş on oğlu olur. Biri Hasan, biri Ahmed, biri Hüseyin, biri Mehmed isimli olabilir. Fakat hep bir insandırlar. Biz de öyleyiz. Yoksa ayrı, gayrimiz yoktur…

''Gehandicapten? Mensen met een beperking? Als het aan Moustafa Makhlouf ligt, vergeet je die woorden zo snel mogelijk. Wie leeft met een uitdaging, is wat hem betreft een Held. Sinds 2014 coacht en helpt de karatekampioen dus mensen als Ron, die blind is, Mehmed en Yvette, die het syndroom van Down hebben, en vele anderen. Hij kan nu eenmaal slecht tegen discriminatie. Niet zo gek: als Nederlandse Marokkaan heeft hij er zelf veel te veel mee te maken gehad.''Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

  With the devastating invasion of the Emir Temür, better known as Tamerlane, in 1395, the Golden Horde had suffered a grievous wound. Its armies were dealt crushing defeats; its Khan Toqtamish was sent fleeing for his life; and the major cities of the Horde had all been sacked by the Timurids. The Horde was now held together with a  wish and prayer, and in the hands of the powerful lord Edigü. Today in our final episode on the Golden Horde, we take you through its slow breakup in the century after Tamerlane's attack. I'm your host David, and this is Kings and Generals: Ages of Conquest.   We should note that the fall of the Golden Horde was not a single moment or event. 1380, 1395, 1480 or 1502 are not simply switches where the Golden Horde ceased to exist. Rather, it was a centuries long process, with edges of the empire breaking away or being reclaimed, while multiple claimants for power fought each other and sometimes succeeded in reunifying parts or all of the khanates. Rather than a sudden collapse, it was more like waves ebbing to and fro with the tide, and as they withdraw, they pull back a bit further each time, only to in time not return at all.   The Golden Horde of the fifteenth century was a very different beast from the one Öz Beg had ruled in the early fourteenth century. Steadily, though not immediately the cities of the steppe along rivers like the Volga diminished in size and were largely abandoned. Even Sarai, thoroughly sacked by Tamerlane, remained the nominal capital and continued to be fought over for generations. The overland international trade networks which had once so enriched the Jochid khans dried up as the route across Asia became too dangerous, and the merchants who still made the trek were redirected elsewhere. Rounds of bubonic plague still struck on occasion, and with the end of the medieval warm period, the steppe environment itself steadily became less accommodating with colder winters and less productive grasslands. It was not the end to animal husbandry or even agriculture in the steppe, but it was no longer the great, organized system enjoyed by the Jochids in their heyday. Political instability marked the region accordingly; whereas from Batu until the 1360s the Jochid Khans had maintained peace throughout the steppes, now rival claimants raided or invaded each other, at times annually. While Tamerlane did not end the Golden Horde, his attack aggravated and worsened these problems. The ten years of relative peace Toqtamish had overseen as khan had simply not been long enough to recover from the previous two decades of troubles, and now each problem reared its ugly head once more.   After Tamerlane's withdrawal in 1396, he left the state reeling in his wake. Toqtamish Khan had survived, but his armies were broken. Tamerlane had installed a new khan, Quyurchuq, a son of Urus Khan, but Quyurchuq had little authority without Tamerlane's presence. Edigü, a non-Chinggisid lord and leader of the Manghit peoples, quickly maneuvered Quyurchuq Khan out of the way, and installed his own puppet, a distant relation of Toqtamish named Temür Qutlugh. Edigü was a wily figure, a skilled politician and one of the wealthiest, most powerful lords within the Golden Horde. Long had he fought Toqtamish, first alongside Urus Khan, and then alongside Tamerlane. Once Tamerlane began to withdraw from the Horde for the final time, Edigü promptly betrayed him and began gathering his own forces to overthrow Tamerlane's puppet.    Edigü, as a non-Chinggisid, could not claim the title of khan himself. But by making the khans dependent on him for power and military support, Edigü could hold real authority over the realm. As beylerbeyi,  Edigü commanded immense influence among the qarachu families; that is, the non-Chinggisid military elite, those generally bore the title of beğ (pronounced as bey). Every khan that Edigü would enthrone had to confirm Edigü as beylerbeyi, the bey of beys; which Khan Temür Qutlugh promptly did. This gave  Edigü an institution position akin to vizier or commander-in-chief, “advising” the khan to do exactly what  Edigü wished. In turn the khan continued to function in a more ceremonial role and remained official head-of-state, and his name continued to be minted on coinage. No matter how powerful Edigü might be, in the steppes the prestige of Chinggisid rulership was too strong to be cast aside, and attempting to rule in his own right would have presumably resulted in open rebellion against him. Almost two hundred years since Chinggis Khan's death, his spectre still loomed large over Asia.   Edigü and Temür Qutlugh's confirmation took place not a moment too soon, for Toqtamish and his sons were in the midst of collecting forces to retake the khanate. Assisted by the Grand Duke of Lithuania, Vytautas the Great, Toqtamish and his Lithuanian allies invaded the Golden Horde in 1399, only to be defeated but Temür Qutlugh Khan and Edigü at the Vorskla  River in 1399. The battle solidified Edigü's dominance, with Vytautas' army annihilated, many Lithuanian princes killed and both Vytautas and Toqtamish sent fleeing for their lives. Though Toqtamish continued to seek the throne until his death in 1406, it was clear that Edigü was too strong to be ousted so quickly. And lest Temür Qutlugh Khan have grown too haughty after such a victory, he died in unclear circumstances soon after the battle. Edigü then enthroned Temür Qutlugh's brother, Shadi Beğ, as khan.   Under Edigü's stewardship, efforts were made to stabilize the Golden Horde. He retook Khwarezm after Tamerlane's death, often raided the Rus' principalities and laid siege to Moscow in 1408, sparing the city in exchange for a ransom of 3,000 rubles. Some economic recovery is indicated from the restarting of mints in some of the Horde's major cities. A considerable quantity of coinage entered the markets, some of it quite high quality, a sign of Edigü's effort to jump-start the economy. To help legitimize himself in light of his lack of Chinggisid credentials, Edigü made himself the standard bearer of Islamization of the remainder of the nomadic population, continuing the process begun by Özbeg. He went as far as to claim descent from the sufi shaykh  Baba Tükles, a mythical figure who in popular legend had converted Özbeg to Islam. As in turn Baba Tükles was supposed to be descended from the Caliphs, this gave Edigü an ancient, if almost entirely fictitious, pedigree. Still, descent from the successors of Muhammad was useful when portraying oneself as an almighty Muslim monarch and a champion of Islam.    But powerful as Edigü was, his might was not supreme. His puppet khan Shadi Beğ did not enjoy being a puppet and sought to remove Edigü from the scene. Learning of the plot, Edigü routed and chased Shadi Beğ from the Horde. He then enthroned Shadi Beğ's nephew, Bulad, a son of the late Temür Qutlugh. This relationship was likewise fraught; according to the Rus' Nikonian Chronicle, Edigü had to rush to lift his siege of Moscow when he learned that Bulad had grown irate at Edigü. When Bulad died in 1410, Edigü then enthroned Bulad's brother Temür. Khan Temür proved even less amenable to Edigü, for upon becoming khan Temür refused to confirm Edigü as beylerbeyi, the institution which gave Edigü his power. Edigü's supporters abandoned him as Temür sought to capture him, his armies pursuing Edigü to Khwarezm. Nearly was Edigü's life forfeit, until he was saved by an unlikely source; Jalal al-Din, known to the Rus' as the Zeleni Sultan, and a son of the late Toqtamish Khan. Jalal al-Din had aided Duke Vytautas of Lithuania against the Teutonic Order at the famous battle of Grünwald in 1410, and in turn for his support was provided troops to assist him in reclaiming the Horde. While Temür Khan's armies had Edigü under siege in Khwarezm, the khan himself was killed by Jalal al-Din bin Toqtamish. News of it reached Temür Khan's generals, who lost heart and dissipated while Jalal al-Din was enthroned as Khan in Sarai, inadvertently saving Edigü's life.   After years of dreaming for the position and restoring his family to honour, Jalal al-Din Khan had accomplished his greatest desire, and could begin the hunt for Edigü… until he was murdered by his brother, Qibaq, in October 1412.  Another brother, Kerim Berdi, took the throne, while Qibaq, backed by Vyautas of Lithuania, challenged him for it. The only thing which had held these brothers together had been their father and the quest for the throne; with the throne now theirs, they tore themselves apart for it.    The 1410s and 20s went on in this fashion, highly reminiscent of the tumultuous 1360s and 70s. Kerim Berdi killed Qibaq in battle, only for both Edigü and Vytautas to declare new khans. Vytautas had another of Toqtamish's sons, Jabbar Berdi, declared khan in Vilnius, while Edigü chose another Tuqa-Temürid, Chekre. Cherke seized Sarai, only for Jabbar Berdi to kill Kerim Berdi, take Sarai and chase out Edigü's candidate. And that situation lasted until one of Kerim Berdi's sons, Sayyid Ahmad I, was declared khan and threw out Jabbar Berdi. And the pattern continued, with Vytautas and Edigü both declaring new khans immediately upon learning the news. This went on until 1419, when one of the last of Toqtamish's sons, Kadir Berdi, and Edigü himself, were finally killed in battle.   The 1420s proved no better in the aftermath of Edigü's death. A man named Muhammad was enthroned as Khan, but his identity in uncertain, and could possibly be a number of notable Chinggisids who bore the name. In the 1420s the khan in Sarai became just one khan amongst several, and so passed a bewildering number of khans, the order and lengths of the reigns of which are a continuous subject of debate. While more ambitious khans dreamed of reinvigorating the Horde, the borders of the state broke away, with the Timurids, for instance, retaking Khwarezm. The situation stabilized slightly over the 1430s as three main powers emerged; east of the Ural river, Abu'l Khayr Khan, founder of the Uzbek Khanate; Küchük Muhammad Khan, a grandson of Temür Qutlugh, in the Volga steppe, and Sayyid Ahmed II Khan, another Tuqa-Temürid, west of the Don River. Küchük Muhammad's nearly twenty year reign, from 1435-1459, is when scholarship begins to call the state the Great Horde, to distinguish it from its neighbours, the newly emerging successor khanates.        While Küchük Muhammad is usually designated the most ‘legitimate' khan of the Golde Horde, at least in scholarship, each of the competing khans in these years saw themselves as the actual ruler of the Horde. Each tended to demand the Rus' princes pay tribute to them, a source of much confusion and fear for the Rus', who watched closely the political developments. The Rus' were not idle spectators or skillfully playing off the khans, for they spent much of these years locked in their own lengthy civil wars. The Grand Prince, Vasili II Vasilivich, still had to flee his capital due to Mongol attacks, and was even captured by troops of Ulugh Muhammad Khan. Regularly, the Rus' still paid annual tribute to the Khan of the Great Horde.   But even the relatively calm 1430s were no salve for the unity of the Horde, and the fragmentation continued, with both the emergence of more Chinggisid and non-Chinggisid polities. Kazan, in the lands of the Volga Bulghars, became an independent realm under the heirs of Ulugh Muhammad Khan, who had been khan of the Golden Horde until his ouster in 1438. Along the Ural River emerged the Nogai Horde under the sons of Edigü. As Edigü's sons belonged to the Manghit clan, the ruling strata of the Nogai Horde, you will sometimes see this Horde called the Manghit yurt or ulus. North of the Nogais emerged a proper Khanate of Sibir, or Siberian Khanate, ruled by a branch of the Shibanids. In 1459 on the death of Küchük Muhammad, Khan of the Great Horde, he sought to divide the khanate between his sons Mahmud and Ahmad. But Ahmad soon chased out Mahmud, who fled to Hajji Tarkhan, modern Astrakhan at the Volga Delta. Mahmud and his sons turned Astrakhan into their powerbase, and in turn its own independent khanate. In the far east, the newly emerged Uzbek Khanate fell into internal fighting after the death of Abu'l Khayr Khan, which led to a group of young princes breaking off and founding the rival Kazakh Khanate in the 1450s. In 1442, Crimea and the surrounding steppes came under the rule of Sayyid Ahmad II Khan's nephew, Hajji Giray, establishing the Crimean Khanate's long ruling Giray Dynasty. Hajji Giray, and his son Mengli Giray, dedicated their lives to the hatred of the heirs of Küchük Muhammad, whose line monopolized the position of Khans of the ever declining Great Horde. For over twenty years, Hajji Giray fought repeatedly with Küchük Muhammad's son, Ahmad Khan. Ahmad enjoyed few successes; his alliance with Poland against the Crimean Khan brought little help, while the Nogais and other khanates and Hordes bordering him raided his lands, splitting his attention in every direction. His situation was further hampered with the obstinence of the new Grand Prince of the Rus', Ivan III of Moscow.    Ivan III brought Moscow out of its lengthy period of civil war, and renewed the drive to dominate  the other principalities. Like his predecessors, Ivan III had recognized the overlordship of the Khan. But he also recognized the reality of the situation, for he maintained diplomacy with the other emerging khans, particularly the Crimean.  From the 1440s onwards there had been gaps in the deliverance of Rus' tribute to the Horde,  becoming ever more spotty upon Ivan's official ascension in 1462, culminating in 1471 when Ivan ceased the payment of tribute altogether. Ahmad Khan frequently sent messengers to Ivan demanding the resumption of the tribute, or for Ivan to come and reaffirm his submission in person. The ever more frustrated Ahmad Khan, surrounded and beleaguered by powerful rivals, needed this Rus' tribute. His first march on Moscow in 1472 was aborted, and ordered another attack on Ivan in 1480 in cooperation with his Polish ally, King Casimir IV. Ivan III did not back down, and sent his army to repel the khan. The two foes faced off across the Ugra River over the summer and into the autumn of 1480. Khan Ahmad waited in vain for Casimir, who never arrived. Arrows were shot, arquebuses were fired; Ivan worried the river would soon freeze and allow Ahmad free passage, but Ahmad retreated first, downtrodden his ally had failed to show. His son Murteza raided Moscow territory as they withdrew, and Ahmad was murdered the next year.       So ended the Great Stand on the Ugra River, a much overemphasized staring contest. Only centuries later did chronicles see it as an epoch in the independence of the Rus'. It did not directly affect either parties' standing, and to contemporaries was simply another scuffle amidst hundreds. Twenty years later after the Ugra stand, Ivan sent a message to Ahmad's son and successor, Shaykh Ahmad Khan, inquiring about resuming their earlier relationship in the midst of a fierce round of struggle with Lithuania. From 1474 to 1685, Moscow sent annual tributes, under the name of pominki, to the Crimean Khans. But raids and attacks by the khans were no longer as devastating as they had once been, with the expansion of better defensive networks by the Rus', including more stone fortifications and ever-improving firearms technology. Seemingly, the armies of the Khans no longer came with such overwhelming forces, and the chronicles which once spoke of Toqta's brother Duden handily destroying 14 cities across Rus', begin to describe the Rus' repelling or pursuing Tatar raiders. Assaults on cities, such as Ahmad's brother Mahmud Khan's failed siege of Ryazan' in 1460, were beaten back with heavy losses on the part of the attackers. In other cases, the Khans fell prey to other khans; Mahmud's 1465 attack on Rus' was intercepted by an army of the Crimean Khan Hajji Giray, who often allied with Moscow against the Great Horde. The khans of the Horde no longer enjoyed a monopoly on military power. Instead of masters of the steppe, they were now members within a political system, facing off with rivals of comparable power, while their own might had shrunk considerably. The khan could no longer unilaterally oppose his will.        After Ahmad Khan's death in 1481, his sons attempted to act as co-rulers but were soon at each other's throats, further weakening the Great Horde while their rivals grew in might. Shaykh Ahmad bin Ahmad Khan emerged the victor. While he had aspirations of reuniting the Horde, his efforts proved futile. Shaykh Ahmad Khan's reign proved to be one of disaster. His cousin in Astrakhan openly defied him; Ivan III of Moscow allied with Mengli Giray of Crimea against the Great Horde. In an effort to outflank Moscow and Crimea, Shaykh Ahmad sought to restore the military alliance with Lithuania, but no great support ever came of it. Rounds of plague and bad seasons further harmed the Horde's cities, pasture lands and crops; harsh winters and poor grazing resulted in the deaths of thousands of horses almost every year of the 1490s. Famine weakened his forces, destroyed his herds and caused thousands to flee to neighbouring khanates. By the start of the sixteenth century Shaykh Ahmad was desperate, and in winter 1501 he led his underfed and weakened army in one last gamble, seeking to push west of the Dnieper for greener pasture. But he was trapped in a vicious snowstorm, and cut off from the rest of his forces. His demoralized army suffered for months, and began to trickle off to the territory of the Crimean Khan, Mengli Giray. Shaykh Ahmad suffered his own personal losses; already depressed from the failure of the Lithuanians to arrive, Shaykh Ahmad watched the last of his brothers fall ill and die.  As Mengli Giray summoned the entirety of his forces to crush the khan, Shaykh Ahmad's will finally broke when his own wife abandoned him with much of his family and most of his remaining troops— to join Mengli Giray. When Mengli Giray met Ahmad near the Dnieper in June 1502, the Khan of the Great Horde, who in the time of Özbeg was allegedly capable of raising 300,000 men, was caught with a paltry 20,000. Chased from the field, his palace ordu looted, Shaykh Ahmad Khan spent the rest of his life on the run, and spent much of his last twenty years in Lithuania a political prisoner. So, according to traditional scholarship, did the humiliating career of the final Khan of the Great Horde end, and traditionally 1502 serves as the end date for the Golden Horde.       However, in recent decades this view has been challenged. Historians like Leslie Collins have demonstrated thoroughly how after 1502 Mengli Giray dramatically grew in strength and began to style himself as Great Khan of the Great Horde; a claim recognized in diplomacy by his Ottoman overlord, the Rus', the Poles and the Lithuanians. What is now argued is that, to contemporaries, the Great Horde did not end in 1502; the throne was simply taken by another branch of the dynasty, as it had so many times before. Absorbing the remnants of the Great Horde's lands, troops and wealth, the power of the Crimean Khans grew considerably as they expanded eastwards into the former heart of Shaykh Ahmad Khan's realm. By the 1520s under Mengli's son, Mehmed, their influence stretched past the Volga as they put candidates onto the thrones of Kazan and Astrakhan. In a sense, the Horde was briefly reestablished. However, Mehmed was killed by Nogais in 1523, who then raided as far as Crimea, precipitating years of internal fighting for the Crimean throne and leading to the Ottomans taking greater control over the Crimean succession. Meanwhile without a common enemy in the form of the Great Horde the Crimean alliance with Moscow quickly frayed. The Princes of Moscow, now masters of Rus', were eager to gain access to the Volga trade, and take advantage of the weakness of the Volga Khanates, particularly under Ivan IV and his crusade-minded advisers. In 1552 the first khanate, Kazan, fell to Ivan's armies; Astrakhan followed in 1554.  It is Ivan IV, by the way, who is popularly known as Ivan Grozny, or Ivan the Terrible, and who in 1547 took the imperial title of Tsar, a derivation of Latin Caesar. During the dominance of the Golden Horde, Tsar had been the title reserved for the Khans, whereas the Rus' princes were knyaz. What Ivan was signalling, in a way, was that the now the Prince of Moscow had replaced the Jochid khan as master of the Rus'.       The powerful Crimean Khan Devlet I Giray sought to halt Moscow's expansion, with yearly raids and in 1571, even succeeded in capturing and burning down Moscow. This brief victory was followed by a humiliating defeat at Molodni the next year. The Crimean Khans reluctantly ceded control of the former eastern lands of the Golden Horde to Moscow. This last campaign proved to be the final great success of steppe armies over the Rus'. In the following decades, the Russian Tsardom soon stretched deep into Siberia. The continuous warfare of the fourteen and fifteenth centuries, coupled with epidemics and environmental stresses, left for the Russians nothing but depopulated, weakened khanates to pick off one by one; only to the south, in the great steppe, did the Crimean Khans armies stop Russian expansion; an expansion halted, as much as anything, by logistical difficulties in crossing the steppe, and threat of Ottoman support for the Crimean Khanate, rather than any military capability on the part of the Crimeans. Though the Crimean Khanate launched continuous raids on the southern frontier of Muscovy, Lithuania, Poland and assisted the Ottomans in campaigns into Eastern and Central Europe, they were no longer unassailable. Raids sent on Moscow's order, or undertaken by the fiercely Cossack hosts who now roamed the steppes, now penetrated into the Crimean peninsula itself.   Still, they clung on. Over the 1700s the Russian Empire steadily encroached and isolated Crimea, while Ottoman support became ever more tepid. Only in 1783 was the Crimean Khanate finally annexed by Empress Catherine the Great, shortly after the Russians had essentially ended its political independence. The final Crimean Khan, Şahin Giray, was executed a few years later by the Ottomans. When the Kazakh Khanates were finally dissolved by the Russians in the following century, so with them went the last vestiges of the Golden Horde, and the Mongol Empire.        So ends our history of the Golden Horde, and in turn the Mongol Empire. Be sure to turn in next week as we wrap up our series on the Chinggisid empire, and leave you with considerations for the start of our next series, so be sure to subscribe to the Kings and Generals Podcast to follow. If you enjoyed this and would like to help us continue bringing you great content, consider supporting us on patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one.

Synopsis: Sultan Mehmed I deals with a rebellious pretender to the throne, Prince Mustafa and his confederate Cuneyd, the governor of Nikopol (ref: Episode 15). After settling accounts in Rumelia, the Sultan is forced to contend with a massive rebellion in both the Balkans and Anatolia under the philosophical banner of Sheikh Bedreddin. An overall picture of Sheikh Bedreddin, his philosophy, social and economic context of the Rebellion is explored. Bedreddin's ultimate opponent, the redoubtable Bayezid Pasha, companion of and now Vizier to Sultan Mehmed I, is profiled. The Wallachian ever present threat of invasion is stopped and forced into tributary status. Episode 16 concludes with an overall strategic assessment of the Ottoman Empire in 1420 and the stage is set for the death of the Sultan and subsequent events in up-coming Episode 17. Thanks for listening! Your host and creator Frank would be thrilled to hear from you the listener anytime. Email: empiresofhistorypodcast@gmail.com Follow Frank on Twitter: @EmpiresPodcast Special Mention: 'As the Money Burns', hosted/created by Nicki Woodard. Please take a minute and check her podcast out “[a] deep dive into what happens during the Great Depression to America's richest & famous heirs & heiresses. Scandals, greed, lust, envy.” Here is her link: Episode Guide – As the Money Burns Empires Podcast the Ottomans Listen and SHARE with a friend, subscribe and leave a review please :) Apple: Listen on Apple Podcasts Spotify: Listen on Spotify Anchor: Listen on Anchor Did you know that Frank is also the author of horror short stories? Interested in steady, simple, first-person narratives? ‘I Can't Sleep Horror' Available on the following platforms: YouTube: I Can't Sleep Horror - YouTube Google: Google Podcast Apple: Apple Podcast Spotify: Spotify --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Show Synopsis: Sultan Mehmed I initiates a massive overall of the Imperial Janissary Corps turning the ad hoc military formation into the fighting force of military legend. He then heads East with a mind to laying down some Ottoman law amongst the wayward Beys. He can count on two powerful friends to help him, the Anatolian Bey of Dulkadir, a man named Șaban Suli and the unwavering Karaside Beylic. Getting in his way is the rebellious Beylic of Aydin and their crafty leader, Cuneyd. After settling accounts in Izmir, Mehmed makes the risky move of promoting the erstwhile rebel Cuneyd to high office. Any further action in Anatolia is checked by the Timur Empire and Mehmed must deal with Christian opposition to his domains in Rumelia. We don't get to Sheikh Bedreddin's Rebellion (Revolution) yet.. but I promise next show we will. Listen in this episode for a SPECIAL sneaky announcement of a future spin off involving… you guessed it.. the Janissaries. Details available by listening. Also a special thanks to my listeners in Texas at the end of the show. Please stop by and give ‘Carthago Nova: Understanding Mythology' a listen here: ‎Understanding Mythology on Apple Podcasts Supporting suggested podcasts helps this show grow and we can help a fellow content creator! Thanks for listening! Your host and creator Frank would be thrilled to hear from you the listener anytime. Email: empiresofhistorypodcast@gmail.com Follow Frank on Twitter: @EmpiresPodcast Listen and SHARE with a friend, subscribe and leave a review please :) Apple: Listen on Apple Podcasts Spotify: Listen on Spotify Anchor: Listen on Anchor Did you know that Frank is also the author of horror short stories? Interested in steady, simple, first person narratives? ‘I Can't Sleep Horror' Available on the following platforms: YouTube: I Can't Sleep Horror - YouTube Google: Google Podcast Apple: Apple Podcast Spotify: Spotify --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Sultan Mehmed I “The Restorer” & Post Interregnum Headache: Episode 14 Show Synopsis: It is the year 1413 and Prince Mehmed has defeated his three brothers in battle and claimed the Ottoman throne for himself. In certain circles the hope of peace and stability for the Empire grows as the dark days of the Civil War recedes. In other quarters Mehmed's ascension is greeted with hate, fear, and foreboding as the Christian leaders of Wallachia, Byzantine, and Venice array themselves to take advantage of Ottoman weakness. Across the straits Anatolia is awash in poverty, banditry, and rebellion where all hope has sank in the pits of despair of the past 11 years. The far off Karamanids break off again and the terrible specter of an invasion from the successor state to Timur's Empire looms large. Amidst the chaos a religious leader arises, Sheikh Bedreddin, who's movement will change the face of Ottoman policy for the next century. A strategic overview of these challenges are detailed by Frank as the stage is set for Mehmed I to set off and claim his place in history as “The Restorer” of the Ottoman Empire. Thanks for listening! Your host and creator Frank would be thrilled to hear from you the listener anytime. Email: empiresofhistorypodcast@gmail.com Respectful and constructive criticism of my pronunciations of persons, places, and things are greatly appreciated and will receive a special shoutout in the next episodes. Any and all feed back (good and bad) are welcome and will be responded to in kind. Follow Frank on Twitter: @EmpiresPodcast Check out ‎Presidencies of the United States on Apple Podcasts I'm currently on Jerry's most recent episode Electioneering, plus a shoutout in my show. **Empires of History: The Ottoman Series is now “Empires Podcast the Ottomans” The show will pick up just where it left off. Listen and SHARE with a friend, subscribe and leave a review please :) Apple: Listen on Apple Podcasts Spotify: Listen on Spotify Anchor: Listen on Anchor **Do you want the Ottomans to be on a platform not listened??? Let Frank know! empiresofhistorypodcast@gmail.com ** Did you know that Frank is also the author of horror short stories? Interested in steady, simple, first person narratives? ‘I Can't Sleep Horror' Available on the following platforms: YouTube: I Can't Sleep Horror - YouTube Google: Google Podcast Apple: Apple Podcast Spotify: Spotify --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Jason gives you a quick overview of the SMS Goeben.Read the essay here: https://historywiththeszilagyis.org/hwts049Find us on Twitter:The Network: @UFPEarth. The Show: @SzilagyiHistory.Chrissie: @TheGoddessLivia. Jason: @JasonDarkElf.Join us in the Federation Council Chambers on Facebook. Send topic suggestions via Twitter or to hwts@ufp.earth. History with the Szilagyis is supported by our patrons: Susan Capuzzi-De ClerckEd ChinevereLaura DullKris HillPlease visit patreon.com/historywiththeszilagyis Suggested Reading Scott Anderson. Lawrence in Arabia: War, Deceit, Imperial Folly, and the Making of the Modern Middle East.James Barr. A Line in the Sand: The Anglo-French Struggle for the Middle East, 1914-1948: The Anglo-French Struggle for the Middle East, 1914–1948.Charles Emmerson. 1913: In Search of the World Before the Great War.Niall Ferguson. The Pity of War: Explaining World War I.David Fromkin. A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East.Sean McMeekin. The Berlin-Baghdad Express: The Ottoman Empire and Germany's Bid for World Power.Sean McMeekin. July 1914: Countdown to War.Sean McMeekin. Ottoman Endgame: War, Revolution, and the Making of the Modern Middle East, 1908-1923.Sean McMeekin. The Russian Origins of the First World War.Robert Massie. Dreadnought: Britain, Germany, and the Coming of the Great War.Robert Massie. Castles of Steel.Eugene Rogan. The Fall of the Ottomans: The Great War in the Middle East.Dan van der Vat. The Ship That Changed the World: The Escape of the Goeben to the Dardanelles in 1914.United Federation of Podcasts is brought to you by our listeners. Special thanks to these patrons on Patreon whose generous contributions help to produce this podcast and the many others on our network! Vera BibleJosh BrewingtonTim CooperChrissie De Clerck-SzilagyiTom ElliotVictor GamboaAlexander GatesPeter H.Thad HaitWilliam J. JacksonJim McMahonAnn MarieGreg MolumbyJoe MignoneCasey PettittJustin OserMahendran RadhakrishnanKevin ScharfTom Van ScotterJim StoffelVanessa VaughnDavid Willett You can join this illustrious list by becoming a patron here: https://www.patreon.com/ufpearth

Mehmet the Conqueror shook Europe to its foundations when he captured Constantinople in 1453 and, over the next decades, the Ottoman sultan continued his westward advance through the Balkans and the Mediterranean. But one Albanian fortress became an “unexpected bone in Mehmed's throat” (xviii). David Hosaflook's The Siege of Shkodra is the first English rendition of Marin Barleti's 1504 eye-witness account of that standoff that includes the Christian victory in 1474 and subsequent defeat in 1479. The year after that, the Turks were in Italy (Otranto, 1480), though they would not keep it their foothold. This volume includes Barleti's compelling story, essays that place it in historical and cultural context, and a number of Ottoman sources that corroborate or contrast with the Christian version. Barleti is also important today as “the first Albanian author” and thus an important national figure in the last century since the end of the Ottoman Empire after the First World War. In the discussion today, Professor Hosaflook explains the siege, its political and strategic importance, and the Albanian position between the Ottoman Empire, Venice, and the Christian West. He talks about Early Modern Mediterranean slavery, religion, and diplomacy. In addition, he discusses the military lessons we find in this primary source, and his own exploration of castle ruins. He also reflects on his scholarship and three decades of living in a rapidly-changing Albania. David Hosaflook is a professor of European History, Intercultural Studies, Philosophy of Religion, and Christianity. He's also the cofounder and executive director of the Institute of Albanian and Protestant Studies. In 2019, he became laureate of the (first annual) ‘22nd of November Prize' from the Republic of North Macedonia. Krzysztof Odyniec is a historian of the Early Modern Europe and the Atlantic World, specializing in sixteenth-century diplomacy and travel. Learn more about your ad choices. Visit megaphone.fm/adchoices