Edhem Eldem alıntıları (2005)
Maqam Stone
In the Ottoman tradition, in addition to the gravestone, there is also a 'maqam stone' which is erected in order to memorize a dead person but it does not show the place where the body is buried. The place (maqam) they indicate is the supposed location where the person died before (Eldem, 2005).
The Concept of Şehitlik (Martyrdom)
Eldem mentions that there are two different concepts of Martyrdom in Islam: Şüheda el-ma'rake (battlefield martyrs) or şüheda e'd-dünya ve'l-ahiret (this life and afterlife martyrs), who die on the battlefield for their religions, have the highest and respected rank in martyrdom. However, being an afterlife martyr (şehidü'l-ahiret) was easy. If one was killed because of his religion, died while giving birth or during a pilgrimage, became a victim of illness or accident, drowned or was subjected to severe death, it was also counted as şehit (martyr).
In parallel with the development of the modern state and the concept of state nationalism in the 19th century, an 'official' martyrdom defined by the state was emerging. According to Eldem (2005), 1897 Greek War played a significant role to determine the new meaning of the concept. Abdülhamit II made intensive use of this victory in order to build a nationalist ground and after this war, describing the soldiers dying in the war as şehit (martyr) became a standard procedure. Eldem (2005) interprets the grave stone of military volunteer Halid Bin Bayram (1897) as a turning point because of showing the domination of a state centered ideology on public space and the transfer of the concept of martyrdom, without its religious ambiguity, completely to the state.
In the Ottoman tradition, in addition to the gravestone, there is also a 'maqam stone' which is erected in order to memorize a dead person but it does not show the place where the body is buried. The place (maqam) they indicate is the supposed location where the person died before (Eldem, 2005).
The Concept of Şehitlik (Martyrdom)
Eldem mentions that there are two different concepts of Martyrdom in Islam: Şüheda el-ma'rake (battlefield martyrs) or şüheda e'd-dünya ve'l-ahiret (this life and afterlife martyrs), who die on the battlefield for their religions, have the highest and respected rank in martyrdom. However, being an afterlife martyr (şehidü'l-ahiret) was easy. If one was killed because of his religion, died while giving birth or during a pilgrimage, became a victim of illness or accident, drowned or was subjected to severe death, it was also counted as şehit (martyr).
In parallel with the development of the modern state and the concept of state nationalism in the 19th century, an 'official' martyrdom defined by the state was emerging. According to Eldem (2005), 1897 Greek War played a significant role to determine the new meaning of the concept. Abdülhamit II made intensive use of this victory in order to build a nationalist ground and after this war, describing the soldiers dying in the war as şehit (martyr) became a standard procedure. Eldem (2005) interprets the grave stone of military volunteer Halid Bin Bayram (1897) as a turning point because of showing the domination of a state centered ideology on public space and the transfer of the concept of martyrdom, without its religious ambiguity, completely to the state.
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