Oriental Studies

The main core of rind-poet and master of gazelBaki’s poetry is
predominantly concerned with his social status. There are various
motives of careless feasts, revelries; rose and tulip-like wine etc. in
the thematic structure of Divan. Baki has prized life, referred to
death and sought for the ways to get rid of sadness and
disappointment.Baki was able to manifest obvious themes in a
specific and unexpected way along with lively figure

The article is focused on Baki’s perception of nature and seasons.
The poet never used traditional patterns for portraying nature, yet,
he tried to revive spring and summer, autumn and winter of Istanbul
in every line of the poems, using various similes and
epithets. Describing the nature Baki often compares plants with a
glass of wine, with blood, with charming shyness of the
beloved, but the vivid descriptions of blossoming nature and the
beauty of the spring tries to associate with the victories of the
Ottoman sultans and the subsequent royal feastings.

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über https://dnb.de abrufbar.

The glossary Daḳāyiḳu l-ḥaḳāyiḳ by Kemālpaşazāde is a valuable lexicological work that demonstrates the appropriation of medieval lexicographic methodologies as a means of spreading knowledge of the Persian language in the Transottoman realm. The article aims to analyse this Persian-Ottoman Turkish philological text based on the Arabic and Persian lexicographic traditions of the Early Modern period. The advanced approaches to morphological, lexical and semantic analysis of Persian can be witnessed when examining the Persian word units in the glossary. The study of the methods of the glossary attests to the prestigious status of the Persian language in the Ottoman Empire at a time when Turkish was strengthening its multi-faceted positions. Taking into account the linguistic analysis methods that were available in the sixteenth century, contemporary philological research is suggesting new etymologies for some Persian words and introduces novel lemmata, which make their first-time appe...

Actually, this is an enlarged version of Bernt Brendemoen's statement "From a historical and cultural point of view, Karamanlı literature has special value because it opens a door on to a fascinating cosmos that has completely disappeared today", adding Armeno-Turkish literature, for which the same applies; see "Karamanlidic literature and its value as a source for spoken Turkish in the 18th and 19th centuries," Turkic

Elżbieta Święcicka provides us with this transcribed, reversed and annotated edition of Giovanni Molino’s Dictionary of Italian-Turkish language (1641) accompanied by seven explanatory chapters. Regarding the structure of the book, in the first chapter, “Molino’s Turkish dictionary”, Święcicka discusses the content of the dictionary (pp. 18–19), its extant copies (p. 19), “Molino’s declarations” (i.e. his homage to Cardinal Barberini), and his prologue to the reader, which contains
details regarding the main nuances of composing the work, as well as brief statements on how the pronunciation is close to the “dialect of Constantinople”.

Elsine-i S̱elās̱e explores the complexities of translation in the Ottoman Empire, examining the intersections of Arabic, Persian, and Turkish (elsine-i s̱elās̱e) that formed the linguistic backbone of Ottoman high culture and literature. The contributors investigate translation practices, cultural exchange, and power relations that shaped the Ottoman intellectual landscape, covering topics such as literary translations, lexicography, and the evolution of Ottoman Turkish as a lingua franca. Focusing on the fifteenth to the nineteenth centuries, the articles reveal the intricate web of linguistic, cultural, and historical forces that influenced translation decisions, authorship, and readership in the Ottoman Empire, shedding new light on the dynamics of cross-cultural communication and knowledge transfer in pre-modern Eurasia.

This special issue aims to explore cultures of expertise and the role of experts in the Ottoman Empire and the broader Eastern Mediterranean from the early-modern period to the late nineteenth century. An analytical focus on individuals positioning themselves as ‘experts’ as well as on the practices and bodies of knowledge they have at their disposal and provide upon request as a form of ‘expertise’ sheds light not only on expertise but also on moments of transformation in knowledge cultures more
broadly in the Ottoman Empire and beyond. In juxtaposition, the following case studies suggest that ‘experts’ and ‘expertise’ are valid overarching analytical approaches to examine shifts in knowledge cultures across time.

Since ancient times, people have perceived death as a rite of passage, so it was necessary to do everything for
the peace of the soul of in afterlife. Its main guarantee was to go through all the important rites during life (naming,
baptism, marriage, etc.). And if, due to early death or any other reason, the deceased did not manage to get married, for
example, it was necessary to add some wedding elements to his funeral ceremony. This belief, having turned into a
custom, although only partly, has been preserved in the form of oral songs among some of the Iranian peoples, in
particular, among the Kurds of Transcaucasia.
The article discusses the popular wedding songs among the Kurds of the Transcaucasia, which are sung during the
funerals, the change of certain words in them, and also it is attempted to compare the preserved tradition with other
traditions preserved in the Iranian world, albeit in small fragments. Today, not having any idea about the reasons for the
performed rituals, some effords are made to give them new, popular interpretations.

One of the most important ideas among the Еxtreme Shia sects is tanasukh, transmigration of believer’s soul. Though in orthodox Islam this concept is not very common, here we can see different types of transmigration of souls, according to believer’s godliness, his deeds during lifetime and even gender.
The article discusses various types of transmigration of the souls, particularly naskh, maskh, faskh, raskh etc., as well as some features among the Alawites (here we find some parallels with Jewish tradition) and the Ahl-e haqq. It must be mentioned that an important commonality among the Ahl-e haqq, the Alevites and the Yezidis is the idea of the body which must be changed like clothes.

Western sources and travelers dealing with Islam, often give unreliable information about the place of women in the afterlife because their first contact was with non-orthodox, but extreme groups of Islam. This is where the misconception that women have no soul, started. Among modern Sunnis and Shias, women are never separated from men, and in the afterlife, punishments and rewards are planned for them in hell and heaven, respectively. Over the centuries, Islam has developed clear rules of conduct, by observing which women can secure a place in heaven for themselves. They are obedience to their husbands, motherhood, virginity, etc.
When talking about women in the afterlife, special attention should be paid to hurries who differ from earthly women by their unique beauty, purity, as well as the absence of diseases, menstruation and pregnancy. Pious Muslim women will also enter heaven, where they will each have one husband (apparently the husband in heaven will be identified with the husband on earth).
There are many stories where a woman's descent into heaven is related to her motherhood. According to many stories, it is clearly seen that a woman deserves her place in Heaven not for her devotion and piety to God, but for having as many children as possible.
Speaking about women in the afterlife and discussing the issue of a woman's appearance in heaven or hell, it is necessary to return to the issue of the reincarnation of a woman's soul. The concept of reincarnation is based on two important principles. First, women are subordinated to men, second, believers are reincarnated in a higher position, while unbelievers are transformed into inferior beings.
Among Muslims on the Indonesian island of Buton, the reincarnation of a man as a woman is seen as a punishment. Women used to mourn the fact that they were born (reborn) as women because men were always considered more important than women.
In Extreme Shia sects, particularly among the Alawis, one who recognizes the uniqueness of God, is not confined in a human body, and is sent on a journey to the divine light above the seven layers of heaven. By the way, this only applies to men, women do not participate in this journey because they have no soul. However, in one of the Alawite schools of thought, we find a number of differences regarding women, not participating in the journey of the soul. If the Heidaris, Shamalis and Gheibis agree on the tanasukh, the Khalazis who live in Tarsus admit that the soul of women can also pass from one body to another. A man is reborn as a woman if he commits bad deeds, but a pious woman can be encouraged by getting a man's body in the next life. The idea of reincarnation of the soul also ensures to some extent the superior position of men to women among the Alawis. An Alawi woman can be reincarnated as another woman, but never as a man, because God created women from evil, and therefore they have a lower position in society.