Near the end of many of our weekly conversations, I ask Yashayaie variations of the same question: How can one hold revolutionary idealism, the belief that collective action can lead to the betterment of society, to such lofty concepts as “equality” and “justice,” when the movement’s romanticism has long fizzled out? As he listens he holds a sugar cube between his teeth and sips tea loudly, a talent unique to men of the old teahouses.
“God created the world in six days, supposedly, and we are still trying to make it better,” he replied once, before taking down the Book of Genesis from his library and reading its depiction of the Fall. “Because man is inherently flawed—and will always be seeking change,” he proclaimed, his head of thick, wavy white hair as smooth and resilient as freshly piled snow on a rooftop. Every generation can find a place to seek improvement over the status quo, he insists. “The question is the decisions you will make if and when you find yourself in that place.” (...)
What remains of Jewish life in Oudlajan today—a number of synagogues and a public bath adorned with rich wall carvings and intricate mirror work—exists mostly as destinations for walking tours. Yashayaie and a group of a dozen Jewish men who were born in the neighborhood still drive there every Shabbat morning to worship. Journalists and tour guides often ask Yashayaie whether they can see a Shabbat service, and when I make the same request he sticks to the script and invites me to Ezra Yaghoub Synagogue, the oldest that still survives in Oudlajan.
Muslims and Zoroastrians also lived in the Oudlajan of Haroun Yashayaie’s childhood, known as a Jewish neighborhood. Relationships were mostly cordial, defined by distance and respect, he says. On Shabbat, Muslim neighbors would turn on the lights of the synagogue. His brother helped Muslim neighbors cook nazri—food made for public distribution during Ashura, when the Shi’a mourn the death of Hussein ibn Ali, the grandson of Prophet Muhammad.
Kalbimizin üzerini örten tozların alındığı; sevginin ve merhametin hayatımızın odağında olduğu, hayatımızı iyilik yapmak üzere inşa edeceğimiz duasıyla, samimiyetiyle...
Canla, başla, kanla, her türlü fedakârlıklarla alınmış zaferimizi öğrenmeye muhtacız.
Çanakkale, Avrupa'nın "Hasta Adam" damgasını vurduğu Türk Milleti'nin varlık mücadelesidir.
Sadece Türkler değil aynı zamanda Suriyeli, Filistinli, Azerbaycan, Kürt, Arnavut...
Din kardeşlerimiz kendi vatanlarında rahatlatlarını bırakıp tek bir amaç için -vatan savunması- Türklerle omuz omuza, baş başa, tüm imkanlarıyla savaştılar. Neticede bu savaşın zaferinde sadece Türkler değil savaşan kardeşlerimizin de payı vardır.
İtilaf donanması, 506 topla günde ortalama 25 bin mermi gönderiyor, top gülleleri adres sormuyordu. Neticede bir millet ateşle imtihan oluyordu.
Bizim mermimiz yok muydu?
Diye soracak olursanız eğer:
Evet vardı. Ammavelakin elimizde çoğu eski, eski olduğu için ateş gücü son derece düşük olan 150 top vardı.
Durumu düşmana çaktırmamak için bulunan tek yol, mevzilere soba boruları yerleştirip top görüntüsü verilmesinden ibaretti. Bazen ise bulunan çalı çırpılar soba borularının önünde ateşe veriliyor "Top atıldı" görüntüsünü güçleştirmeye çalışıyordu...
Çanakkale'de 15.700 Boşnaklı şehit oldu...
252.000 Türk şehit oldu...
Çanakkale'ye gelen 25.000 Arnavutlu'dan 15.000'i şehit oldu...
Çanakkale'ye gelen 900 Filistinli'den geri dönen olmadı, şehit oldu...
Çanakkale'ye gelen 30.000 Suriyeli'den 600'ü şehit oldu...
3000'den fazla Azerbaycanlı şehit oldu...
Ve Kürtler...
Laz...
Suudi Arabistan...
Afganistan...
İran...
Irak...
Yemen...
Ve Diğerleri...
Şuan hepsi Türklerle baş başa, omuz omuza uyuyorlar.
Vatan sağolsun...
Vatan için savaşanlar sağolsun...
Çanakkale'yi Geçilmez yapanlardan Allah razı olsun...
The tradition that Satan invented poetry, mentioned by Shams-e Qays, is in part inspired by an ancient Arabian notion that personal “satans,” much like the “demons” of the ancient Greeks, were responsible for creative impulses. A far more important source of the complex personality of Satan in Islam is the Koranic story of Satan’s first disobedience. According to the Koran, after God molded man from clay and breathed life into him, He ordered the angels to bow before man, and one among the angels—Satan—refused and declared, “I am better than he; You created me from fire and You created him from earth.” And for this God expelled and cursed Satan. Satan, however, asked and was granted a respite from God’s judgment until the day of the Resurrection, and Satan said, “Then, by Your power I will surely lead them all astray, except for Your servants among them, those pure in heart.”
Satan’s independence among the angels, God’s willingness to give him a respite, and Satan’s obedient acknowledgment that he was the instrument of God’s power suggested a more interesting Prince of Darkness than a mere “personification of evil,” however full-bloodedly evil this personification might seem in some Koranic passages. The Sufis gazed at the possibilities of this complex Satan with fascination and, especially in the Persian-speaking Eastern Islamic world, they developed an alternate Satan. This Satan was the ultimate monotheist, the angel whose worship of God was so single-hearted that he refused to bow to man because he would bow only to God, the “lover” whose love was so unreserved that he accepted a role of alienation from the Divine Beloved because of his loving obedience to the divine command. The morally rehabilitated Satan is, in fact, a kind of martyr. In the poetry of Attar, Satan explains his motives, his suffering, and his understanding of God’s secret purpose in casting him out:
Far off stood I, yet I cannot abide that for even a moment anyone else except me behold that Face …
Far off stood I, in a state of gloom from separation, because I do not have the radiance of that union’s intimacy.
Although I have been banished from His threshold, I do not turn my head a jot from His path.
From the moment I set my foot in the Beloved’s alley I have not looked in any direction but His;
Since I am now the intimate companion to the secret’s meaning, I shall not look—not even the slightest bit—at anyone else.
Bu toprakları vatan kılan, başta Gazi Mustafa Kemal Atatürk olmak üzere tüm şehitlerimizi ve gazilerimizi saygıyla anıyor, 30 Ağustos Zafer Bayramımızı gurur ve coşkuyla kutluyoruz."
Biz Türkler tarih boyunca hürriyet ve istiklale timsal olmuş bir milletiz