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Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of (...) the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.Summary: Antalya city, which was completely under the Seljuk sovereignty during the reign of Sultan Alaeddin Keykubat I (1219-1236), was named as Alâiyye dedicated to the Sultan's name and became an important port city of the Seljuk State after then. In the process of the fall of the Seljuk State and the beginning of the Emirates (Beylikler) period, the city became a land of Teke-Oğulları, a part of a Hamid-oğulları, and in 1390 the city became an Ottoman city after the struggle of Yıldırım Bayazid with Teke-oğuları. Antalya was home to the madrasahs, one of the formal education institutions during both the Seljuk and the Ottoman Empire. The madrasahs were built next to the mosque or in a detached area built by sometimes administrators or statesmen, sometimes by members of the dynasty or by the citizens who were wealthy. In Antalya, both single floor and second floor madrasahs were built. This study based on the documents from Prime Ministry Ottoman Archive, the travel books of İbn Bibi and Evliya Çelebi, the works on Antalya Madrasahs to be determine the madrasah in the districts of Antalya as Korkuteli and Elmalı. In addition to the Seljuk madrasahs such as Imaret Madrasah, Atabey Armagan Madrasah and Karatay Madrasah, there are also some madrasahs belonging to the Ottoman period, in Antalya. As a matter of fact, the madrasahs increased in number in the period of the Ottoman. Antalya madrasahs which are reflected in archival documents for any reason are as follows: “Süleyman Madrasah” located in Hatip Süleyman Street, “Madrasah built byHaci Mahmed” located in Elmali Street, “Hacı Abbaszâde Hacı Süleyman Madrasah” in Süleyman Street, “İsmail Efendi Madrasah” in Tahtapazarı Kızılsaray Street, Kasab Hacı Ahmed Madrasah, Hacı Cafer Ağa Madrasah, Murad Ağa Madrasah, Esir Hacı Ali Madrasah, Hacı Hasan Madrasah,“Madrasah built by Hasan Efendi” in Keçiyalar Street, in the Kadılar Street of Gediz County “Madrasah built by Yusuf Efendi”, “Madrasah built by Hızır Efendi” in Cami-i atik Street, Murat Pasha Madrasah, “Sefer Ağa Madrasah” located outside the city wall, “Büyülü Minaret Madrasah, Hatuniye Madrasah, Sheik Sinan Camii Madrasah located outside the city Wall, In addition to these madrasahs mentioned in some studies in Antalya, it is also stated that there are madrasahs such as Müsellim Madrasah, Kesik Minaret Madrasah, Karakas Madrasah, Varsakli Mehmet Efendi Madrasah, Meydan Madrasah, Surmeli Madrasah, Canmülk Madrasah, Ahi Kız Madrasah, Hacı Naim Efendi Madrasah, Susam Madrasah, Çömlekçi Madrasah, Değirmenönü Madrasah, Ak Mescid Madrasah, Âşık Doğan Madrasah and Çukur Madrasah.According to archive documents, in the sub-district of Antalya, which is used as a plateau or plateau area, some madrasahs were recorded as follows: Pınarbaşı Madrasah, Hızır Efendi Madrasah, Mustafa Efendi Madrasah, Emir Sinaneddin Madrasah, Hacı Menlü (Mevlüt) oğlu Ömer Medrese, Abu Bakr Agha Madrasah, Koca Hafız Medrese, Hacı Mollaoğlu El-Hac Ömer Madrasah, Sheikh İsmail Efendi Madrasah. However, Süleyman Fikri Erten, who works on Antalya, stated that the number of madrasahs is eight as:HaciAhmet Madrasah of Kalkanlı, Sultan Hatun Madrasah, Koparanzade Hacı Hüseyin Madrasah, Karabayırlı Hacı Hüseyin Madrasah, Kaşlı Ali Efendi Madrasah, Hacı Hüseyin Madrasah, ŞalakaAhmet Madrasah and Oyunyeri Madrasah.The madrasahs built in Elmalı, another distict of Antalya, were as follows: Ketenci Ömer Paşa Madrasah, Esbak Mir-i Ahur Hacı Mehmet Bey Madrasah, Haydar Baba Madrasah, Arifî Ahmed Paşa Madrasah, Hüseyin Efendi Madrasah, Debbağ Baba Madrasah, Şeyh Ümmi Sinan Madrasah, Babazade Hacı Abdurrahman Madrasah, Hacı Şeyh Efendi Madrasah, Mustafa Efendi Madrasah, Hasan Efendi Madrasah, Salih Efendi Madrasah, Halil Efendi Madrasah, Çankırlı Madrasah, Osman Efendi Madrasah and “Mehmet Efendi Madrasah in Örtekiz village”. In addition, two madrasahs, except from these, were also found in the archive documents.A madrasah was built almost at every Street of Antalya and the madrasahs were usually named by the name of their builders. Madrasah students were provided with a certain amount of scholarship to continue their education according to the level of the education in the madrasahs and the level of the courses taught, salaries of the scholars, the status of the builder of the madrasah. The scholars who worked in the madrasahs worked with a document called berat-i sharif and in the case of the disappearance of this document a new berat-i sharif would be prepared by the Shaykh al-Islami. Scholars working without this document were also determined. In the scholar appointments foundation, board of trustees, müfti, and the city regents were very influential. There were also some appointments resulted from death, promotion besides leaving job with their own will. There were some problems with the appointments in Antalya and the foundation revenues to which the madrasah was attached were delivered to certain individuals until these problems were resolved.In madrasahs of Antalya, science was given a great importance and all kinds of monetary issues were tired to be eliminated with donations given to both scholars and students. However, it is observed that madrasahs were involved in some events in Antalya. As a matter of fact, among those who participated in the Şah Kulu Rebellion that took place in 1510-1511, there were also madrasah students and education training had therefore been disrupted for a long time. it is known that the state sent orders to the judges (qadi) in the region consecutively in order to prevent the rebellion. Also during this period some madrasahs were used as the activity center of armed students or people who disguised them.One of the issues that negates the education and training in the madrasahs in Antalya is that in 1890 the immigrants started to be hosted in Antalya and the guests visiting were accommodated in madrasahs as there were no other available places. This situation had been continued for a long time and even telegrams have been sent about the students living on the sidewalks.Another important issue that disrupts education was epidemic diseases. It was reported that too many people died in the district of Istanoz because of smallpox, there was no doctor and the health personnel should go to the region urgently. Despite all the problems experienced in madrasahs, they continued their activities in Antalya and while continuing their activities under the control of foundations in 1826, with the establishment of the Ministry of Foundations, they were connected to this institution. (shrink)

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The concept of Amīr al-Umarā was used for the first time during the re-ign of Caliph Umar. This term, which was used to mean "commander-in-chief" at that time, denoted a higher rank during the Abbasid period. This institution was used during the Abbasid period to express a title between vizierate and caliphate. However, Amīr al-Umarā had much more authority than the viziers. During the establishment of this institution, the position of vizier continued to exist, but the vizier no longer had (...) any authority. The Caliph transferred almost all his authority and responsibility to Amīr al-Umarā. The reason for the emergence of this institution, equipped with enormous powers, was to restore the political and economic stability that had been lost throughout the country. Founded by Caliph Rāzī (d. 329/940) in the mid-tenth century, this institution continued its existence for about ten years. Charismatic leaders of the period such as Ibn Rāik (d. 330/942), Bajkam (d. 329/941) and Tuzun (ö. 333/945) were appointed with the authority of Amīr al-Umarā. In this study, an answer was sought to the question of whether this institution, which was established to end the bad situation in the country, could provide the expected function. How did Amīr al-Umarā, equipped with extraordinary powers, contribute to political and economic stability? As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. Worse still, due to the struggle to become Amīr al-Umarā, the Abbasids came to a point where it looked back to its old days. (shrink)

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The present study investigated whether implicit and explicit attitudes predict news choice among Muslims with migration backgrounds living in Germany. We used both attitude constructs to predict a selection bias for news about the same event stemming from the host country (Germany) vs. from other countries. Using a survey (N = 1,107), we found that favorable implicit and explicit attitudes toward Germany increased a participant’s tendency to select German news. Each attitudinal construct predicted a unique variance in news choice. Using (...) a subsample of Turkish citizens living in Germany who participated in the Turkish constitutional referendum 2017 (N = 241), we found that the attitude-based selection bias predicted their voting. We discuss implications for selective-exposure research and processes of integration. (shrink)

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Seemingly a minor part of L’Imaginaire, Sartre’s literary examples therein are of great significance especially in the way they highlight the implicit yet crucial role of linguistic signs and words in his psychology of the image. While commenting on the act of reading a novel, he views literary words practically as images, endowing them with both an affective and representative status and illustrating the word-image through the figure of a drawing or dessin. The novel’s word-images or dessins solve an important (...) problem in his phenomenology: in order to represent, they do not need an original perception as other, more typical images do. While the dessin suggests the opportune possibility of representation without presentation, it also introduces ambiguity in meaning, running counter to Sartre’s demand that linguistic signification be clear and transparent. Sartre attempts to contain such ambiguity by ascribing the image-like, representative use of words to poetry in What’s Literature? but I argue that the dessin indeed allows for a more comprehensive understanding of the linguistic sign and representation that covers both poetry and prose. (shrink)

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: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...) name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (shrink)

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The epistemic basic structure of a society consists of those institutions that have the greatest impact on individuals’ opportunity to obtain knowledge on questions they have an interest in as citizens, individuals, and public officials. It plays a central role in the production and dissemination of knowledge and in ensuring that people have the capability to assimilate this knowledge. It includes institutions of science and education, the media, search engines, libraries, museums, think tanks, and various government agencies. This article identifies (...) two demands of justice that apply specifically to the institutions that belong to it. First, the epistemic basic structure should serve all citizens fairly and reliably. It should provide them with the opportunity to acquire knowledge they need for their deliberations about the common good, their individual good, and how to pursue them. Second, the epistemic basic structure should produce and disseminate the knowledge that various experts and public officials need to successfully pursue justice and citizens need to effectively exercise their rights. After arguing for these duties, I discuss what policies follow from them and respond to the worry that these duties have illiberal implications. (shrink)

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Kişinin bazı yükümlülükleri uhdesinde barındırması için akıllı olması şarttır. Bu durum hem dinî hem de beşerî sistemlerde aynı şekildedir. Bu bağlamda Kur’an’da aklı kullanmaya vurgu yapan birçok ayet vardır. Her bir ayetin anlatmak istediği aklın nasıl kullanılacağına dair bir hakikat mevcuttur. Bu hakikatin ortaya çıkarılması ise ehil olan kişilerin izahlarıyla mümkün olacaktır. Öte yandan bu ayetlerin bağlamıyla birlikte değerlendirilmesi doğru bir anlamın ortaya çıkmasında önemli bir etkendir. Nitekim aynı ifadeler birçok ayette tekrar edilmesine rağmen her birinde farklı bir konuya temas (...) edilmektedir. Mesele aklî çerçevede Kur’an’ın ele alınmasıyla ilgili olduğu için konuyu dirayet tefsiri ekseninde değerlendirmek daha doğru olacaktır. O nedenle bu çalışmamızda aklî çıkarımlara çok fazla başvurulan Te’vîlâtü’l-Kur’ân ve Tefsîru’l-Menâr isimli iki tefsir bağlamında konunun değerlendirilmesi yapılacaktır. Yaşadıkları zaman dilimi birbirinden çok uzak olmasına rağmen her ki tefsirdeki müelliflerin meseleye bakışları arasında benzerliklerin çok olduğu görülmüştür. O nedenle ayetlerin verdiği mesajların farklı zamanlarda nasıl anlaşıldığı, ne gibi anlayış farklılıklarının oluştuğu, ortak noktaların neler olduğu bu çalışmada ortaya konmaya çalışılacaktır. (shrink)

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Sağlamlık analizi (robustness analysis), çok sayıda birbirinden bağımsız prosedür aracılığıyla aynı sonucun elde edilmeye çalışıldığı epistemik bir stratejidir. Söz konusu strateji bilim pratiğinde açıklama verme ve öndeyi türetiminde başvurulan modellerde sıklıkla kullanılır. Bilimsel modellerin ne derece sağlam ve hassas olduğunun belirlenmesi ile ilgili bir yöntem olduğu için sağlamlık analizi hem bilim insanları hem de bilim felsefecileri açısından epistemik bir öneme sahiptir. Bu makalede öncelikle, sağlamlık analizleri tarihsel çerçevede ele alınmaktadır. Ardından literatürde yer alan farklı sağlamlık analizi sınıflandırmaları ve sağlamlık analizlerinin (...) işlevleri tartışılıp, modeller sağlamlık analizleri ve model temelli açıklamalar arasındaki ilişki ile ilgili bir ayrım yapılmaktadır. Bu ayrım modeller hakkında akıl yürütme ile modeller ile akıl yürütme arasındaki farklılıklar ile ilgilidir. Bu ayrıma göre bilimsel açıklamalarda kullanılan modellerin doğruluğunun koşullarının belirlenmesi sağlamlık analizleri olarak değerlendirilirken, modellerin uygulanabilirliği modeller ile akıl yürütme ile ilgilidir. (shrink)

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In this paper, we strengthen Hardy’s [1995] and Ketland’s [2005] arguments on the issues surrounding the self-referential nature of Yablo’s paradox [1993]. We first begin by observing that Priest’s [1997] construction of the binary satisfaction relation in revealing a fixed point relies on impredicative definitions. We then show that Yablo’s paradox is ‘ω-circular’, based on ω-inconsistent theories, by arguing that the paradox is not self-referential in the classical sense but rather admits circularity at the least transfinite countable ordinal. Hence, we (...) both strengthen arguments for the ω-inconsistency of Yablo’s paradox and present a compromise solution of the problem emerged from Yablo’s and Priest’s conflicting theses. (shrink)

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Divine revelation, as a Qur'anic and religious concept in exegetical sources, is usually mentioned together with the institution of Prophethood. Revelation came to its end with the end of Prophethood. Therefore, although some have evaluated inspiration and true dream within the this context of revelation, according to most of Islamic scholars, it is not permissible to refer to the recevings of the divinely saints as revelation. Revelation, for which the holy Qur'an designates three pattern of descension, is discussed also in (...) three categories throughout the history of Islamic intellectual thought. Scholars of tafsir and theologians, philosophers, and mystics, all hold and bolster different views on the nature of revelation. Claims in Sufi literature that inspiration can descend to divinely saints -beyond immediate delivery to the heart- through direct or indirect divine communication from behind a veil and through angles can be evaluated as an effort to create a conception of revelation that corresponds to the three modes of revelation, adressed in Qur’an, peculiar to prophets. With regard to the issue of continuity of divine revelation, a thorough examination of the Sufi literature leads to the conclusion that revelation continues to decsend in its verbal form as inspiration but also, according to some Sufi authorities, in its noun forms unaniously considered as peculiar to the prophets. Therefore, especially since the period of Sufism’s intermingling with philosophy, the issues of accommdating sainthood within the framework of general prophethood, the distinction between revelation and inspiration and its continuity appear as a very complex, unframed and unlimited field. This can be observed in the instances addressed in this study. (shrink)

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The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose,Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

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Ethics and morality, fundamental concepts in human society, are expected to be upheld by individuals and effectively taught by teachers to new generations. This study delves into the perceptions of preservice teachers regarding ethics and good within the framework of an ethics and morality course in education. It also explores the ethical and unethical behaviors these teachers most commonly encounter in their school experiences. Utilizing a qualitative case study methodology, the research provides an in-depth analysis of ethics, the concept of (...) good, ethical and unethical behaviors within the Turkish context. Through thematic analysis of data collected over various weeks, the findings reveal that participants perceive ethics as actions, individuals, and ideas that embody values such as justice, respect, and honesty. Their decision-making is influenced by diverse ethical filters aligned with normative ethical theories. For instance, an act is deemed ethical if it does not limit freedom and harm others, conforms to societal norms, benefits others, adheres to laws and rules, instills a sense of righteousness, and stems from good intentions. Furthermore, the study identifies six key qualities defining the concept of good: evoking happiness, being beneficial, proper, pure, preferred, and encompassing both moral and ethical dimensions. The experiences of ethical and unethical acts among participants predominantly relate to themes of inequality versus justice, harshness versus love, ineffective versus effective teaching, inconsistency versus role model behaviors, undesired versus desired relationships with school stakeholders, and the breach versus balance between professional and private life. Overall, this research highlights significant aspects of how preservice teachers perceive the concepts of ethics and good along with unethical behaviors, offering valuable insights for teacher education. (shrink)

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17. yy. da Osmanlıların bir eyaleti olan Trablusgarb’da doğup büyüyen Ahmed b. Huseyn el-Behlûl, Mısır’ın önemli ilim adamlarından eğitim almış sonra memleketine dönmüştür. Osmanlı dönemi şairi Ahmed el-Behlûl, şairlik yönünün yanı sıra Akâid sahasında Durretu’l-‘Akâi’d, Fıkıh sahasında el-Mu‘ayyene ve el-‘Izziyye ve Arap Dili ve Edebiyatı sahasında el-Makâmetu’l-Vitriyye gibi eserleri telif ederek çeşitli sahalarla ilgilenmiş bir âlimdir. Behlûl, ed-Durru’l-Asfâ ve’z-Zebercedu’l-Musaffâ fî Medhi’l-Mustafâ ismiyle meşhur divânını tamamıyla Hz. Muhammed’i medhe tahsis etmiştir. Başta Libya olmak üzere Kuzey Afrika’da meşhur olan Divan, Kâdî ‘İyâz’ın (...) el-‘Iyâdiyye isimli manzumesine yazılmış bir tahmis olup Arap alfabesinin 29 harfinin her biriyle başlayıp beşlemelerin sonlarını da yine aynı harfle bitirdiği 29 kasideden oluşur. Şair, divanında Hz. Peygamber’in doğumu, nesebi, güzel ahlakı ve şemâili, mucizeleri, şirkin onunla ortadan kalktığı, şefaati, peygamberler arasındaki üstünlüğü, yaşadığı kutsal mekânlar, O’na duyulan özlem, O’na, Ehli Beytine ve Ashabına salavât getirmenin önemi, O’nun günah ve hatadan kurtarıcı olması ve ümmeti olmanın ayrıcalığı konularına değinmiştir. (shrink)

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Notwithstanding the advantages of physical power, the struggle for survival among societies is not merely a matter of serial armed clashes but of the nation's spiritual resources that in the end always decide upon the victory.

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In this paper, we establish a relationship between the join property and Turing degrees of members of effectively closed sets in Cantor space, i.e., classes. We first give a proof of the observation that there exists a non‐empty special class in which no join of two members computes the halting set. We then prove the existence of a non‐empty special class such that no member satisfies the join property, where a degree satisfies the join property if for all non‐zero there (...) exists such that. (shrink)

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Küresel güç mücadelesinde ağırlık merkezinin son yıllarda Asya-Pasifik’e kaymasıyla birlikte, 21. yüzyılın yükselen iki gücü olan Çin Halk Cumhuriyeti (ÇHC) ile Hindistan arasındaki rekabet de önemli ölçüde arttı. Hindistan’ın 1947’de İngiltere’den bağımsızlığını kazanması ile Çin’in Komünist bir Halk Cumhuriyeti olarak 1949’da kurulmasından günümüze dek aralarında süregelen sınır anlaşmazlıkları, iki ülke arasındaki ilişkiyi belirleyen en önemli konuların başında gelmektedir. İki ülkenin de geçmişinde Batı’nın aşağılayıcı müdahalelerine maruz kalmış olmasının yanında bu dönemde uluslararası siyasete hâkim olan iki kutupluluğun dünya barışına hizmet etmeyeceğine (...) olan ortak inançları dünya barışı için alternatif bir oluşum olan Bağlantısızlık Hareketine katılmalarını sağladı. Dolayısıyla bu iki neden ve her iki ülkenin de ulus-devlet oluşumunun erken aşamalarında olması, kuruluşlarının ilk on yılında birbirlerine karşı idealist yaklaşımlar benimsemelerini sağladı. Ancak çok geçmeden her iki ülkenin de materyal kapasitelerini arttırmasıyla birlikte çatışmaya başlayan ulusal çıkarları, Asya idealizminin altını oymaya başladı. Netice itibariyle 1962 gibi erken bir dönemde sıcak çatışmaya girerek Asya idealizmini bir kenara bırakıp ulus devlet realizmini benimsemiş oldular. Bu bağlamda, bu çalışma 21. yüzyılın yükselen iki gücü arasındaki en sorunlu alanlardan biri olan sınır anlaşmazlıklarının süreç içerisindeki evrimini ve bunun iki ülkenin dış politika vizyonlarının değişimleri üzerindeki etkisini ortaya koymaya çalışmaktadır. Bu analizde neoklasik realizm teorik bir çerçeve olarak rehberlik ederken ÇHC ve Hindistan arasındaki sınır sorunlarının yerel, bölgesel ve küresel yönlerini ve bunların iki ülkenin dış politikası üzerindeki etkilerini anlamak için süreç izleme yöntemi kullanılacaktır. (shrink)

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Background: The quality of care in maternity facilities significantly influences women’s autonomy and their right to make decisions about their bodies. Obstetric violence, a form of gender-based violence during childbirth, poses serious threats to women’s rights and health worldwide. Aim: The research aimed to examine women’s experiences and perceptions of obstetric violence using the micro-level constructivist grounded theory strategies of Mena-Tudela et al. (2023). Research design and methods: This study used a phenomenological qualitative research design. Data were collected from 17 (...) eligible women using a Participant Information Form and a Semi-Structured Interview Form, applying maximum variation sampling to ensure a wide range of sociodemographic characteristics and diverse views and experiences. The data were analyzed using the seven-step phenomenological analysis method. Participants and research context: A total of 17 women who had vaginal labor at least 6 months ago were interviewed. Ethical considerations: The study was approved by the University Ethics Board for Non-Interventional Clinical Studies. Ethical considerations were closely aligned with the principles of respecting women’s rights, ensuring that participants’ autonomy and consent were central throughout the research process. Results: Five themes and 13 subthemes were extracted from the data analysis, including “Ignoring women in care,” “The commodification of women,” “Are the healthcare professionals the only authority?”, “Ineffective childbirth management and its effects on women’s health-seeking behavior,” and “Types of obstetric violence.” Conclusions: This study underscores the urgent need to address obstetric violence, recognizing its detrimental impact on women’s rights, and well-being during childbirth. Protecting women’s rights by prioritizing individual-centered care, informed consent, and respectful treatment is essential to uphold ethical standards and ensure dignified childbirth experiences for all women. (shrink)

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Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...) short study is to try to find answers to the above questions within the context of two representative philosophers, and to reveal the extent to which the easternand western traditions are implicated with each other, contrary to some claims, by examining the 17th century, which as a turning point is a very important historical period. (shrink)

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One of the most important problems of Muslim societies and humanity is the conflicts and troubles among spouses and between parents and their children in the family. problems. Research is carried out and answers are sought for the solution of these problems, but the dissolution in families cannot be prevented and the divorce rate increases day by day. Besides being a prophet, the Messenger of Allah (pbuh) is a servant of Allah and a human being. It is seen that there (...) were problems in the homes of the Prophet (pbuh), both between him and his wives, and among his wives. Since the creation of human beings has not changed, the Prophet's (pbuh) attitudes and solutions to these problems are important for the solution of family problems happening today. It is seen that the Messenger of Allah (pbuh) reacted to these problems and discussions far above his age and he treated his wives and solved the problems as modern researchers and scientists recommend in the recent world. The purpose of sending the Messenger of Allah (pbuh) is to convey the religion of Allah to people. For this reason, he was given orders regarding the most private matters of his private life when appropriate. Human's happiness in this world and in the hereafter can only be achieved by recognizing this perfect example. This can be achieved by learning about his personality as an individual and his family life as a family. The conflict of values among spouses in the family, life perspective, personality and priority differences are the basis of the problems. In addition, changes in personality especially after marriage, loss of love and respect for each other, and jealousy are the main situations that harm marriage. Many marriages end because of miscommunication. There are many people who try to solve problems by being cold towards their spouse and taking a stand towards him/her. If a man is married to many women, as in the example of the Prophet (pbuh), the main problem he encounters is jealousy and the resulting unrest. In a family, there are joyful and happy moments as well as unhappy moments and times. It is very natural for family members to quarrel with each other and to have disagreements among them. The Prophet's family is not far from it. The wives of the Messenger of Allah (pbuh) are not ordinary people, but women who are either at the forefront of their tribe with their ancestry, intelligence and beauty, or who are one step ahead with their conversion to Islam and their services. According to the laws of God, the same poles repel each other, while the opposite poles attract each other. They are all very precious and it is perfectly natural for a repulsion force to develop between them. It is necessary to think of the Prophet's (pbuh) houses as a school. The state of our mothers when they entered that house is not the same as the degree they reached when the Prophet (pbuh) passed away. Differences of opinion and conflicts between members of the family, deterioration of the balance in relations, and weakening of solidarity are among the events seen in every family. The Prophet (pbuh) was able to have controversies with his wives, even if it was a rarely example. However, in these discussions, it is seen that he does not allow violence and tries to solve the issues patiently and by talking to each other, and sometimes asks for help from his close circle or relatives of his spouses. ʿĀʾIs̲h̲a is the most prominent among the wives of the Messenger of Allah, except for Khadija. She himself knew this and was voicing this claim against the other wives of the Messenger of Allah (pbuh). When the Prophet (pbuh) married Umm Salama, people talked about his beauty. ʿĀʾIs̲h̲a, who heard these praises, was very upset about the new rival who came to her. With Zaynab bt. ḎJ̲aḥs̲h̲ stepping into the house of the prophet, the balances changed and a fierce rivalry began between her and ʿĀʾIs̲h̲a. Just as ʿĀʾIs̲h̲a was proud of her superiority, Zaynab began to brag about her superiority. ʿĀʾIs̲h̲a had a special place among the wives of the Prophet. This was evident from the fact that the Messenger of Allah (pbuh) said at every opportunity that he loved him very much. The Messenger of Allah (pbuh) did not hesitate to express this either. When the Prophet (pbuh) went on an expedition, he would treat his wives fairly and draw lots so that he would not cause hatred or envy among them. When the lottery went out to another wife besides ʿĀʾIs̲h̲a, the dissatisfaction on his face could be felt. Among his other wives, the Prophet tried to protect and watch over his wife, Safiyya, at every opportunity, which he felt was strange because he was later included among them and was of Jewish origin. Although Mariye was a slave, she became one of the envied women among the wives of the Prophet after she gave birth to her son Ibrahim to the Messenger of Allah (pbuh). Undoubtedly, it was ʿĀʾIs̲h̲a who envied him the most. (shrink)

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