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The understanding and interpretation of ḥadīths has become important with social change. One of the main factors affecting social change is economics. The interaction between religion and economics has been an important factor in the interpretation of religious texts in every period. In this article, the interpretation of ḥadīths on zakāt in the context of changing economic factors is discussed in the Tadjrīd-i Sarīh Translation and Commentary. This work was translated and commented by Ahmed Naim and Kāmil Miras, who witnessed the changes that occurred during the transition from the Ottoman to the Republican Period. Kāmil Miras analyzed the ḥadīths on zakāt in the context of changing economic factors and discussed the dīnār and dirham made of gold and silver, which were used as measures for zakāt. He analyzed the changes that the dīnār and dirham had undergone in the historical process and included the jurisprudential debates about the adulterated dīnār and dirham. Then, he evaluated the effects of the change in economic life on the zakāt of the newly issued fulus and paper money, the niṣāb and the measure of wealth. In this context, he defended the necessity of using custom and tradition as a method in solving the problems that arise in this framework and presented his analysis in this context. [ABSTRACT FROM AUTHOR]

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This paper studies the fiscal capacity of the Ottoman Empire. In the paper the fiscal capacity is defined in terms of the delay in the transfer of tax revenues to the central treasury. Delays in tax collection are analyzed as a function of distance to the center, tax types, and the volume of tax revenues. Econometric analysis based on data from the records of daily transactions of the central treasury (ruznamçe defterleri) of the late 16th century shows that the increased distance from the center is associated with a higher delay in tax collection. Moreover, the impact of the distance varies by tax types. It is also observed that compared to avarız taxes, revenues from jizya, ağnam, and mukataa enter into the treasury in a greater delay. Finally, results show that revenues with higher volumes are transferred to the treasury fa ster. [ABSTRACT FROM AUTHOR]

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Copyright of Selçuk University Journal of Studies in Turcology / Selçuk Üniversitesi Türkiyat Arastirmalari Dergisi is the property of Turkiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The ontic and epistemic, even ethical and aesthetic existence of human beings acquires meaning with identity. Identity is a paradoxical structure that expresses involvement and integrity as well as marginalizing and revealing differences. Common language, values, attitudes, opinions and beliefs are the causes and effects of identification. The individual or micro is surrounded by the society or macro, and macro has introduced to the micro. The macro world constructs the psychological and cognitive structure of the micro world. But at the same time, the background of this macro world is determined by the identities that it shares with the micro world. The identities that make up the collective identities may differ according to the conjuncture. Thus, identity has been built with understanding that changes according to time and society. Religious hegemony was dominant in most parts of the world during the Middle Age. Thus, religion which essentially means transforming chaos into cosmos, was used as the most important tool to maintain order by the states. It retained its dominant position over political and other decisions by the authority for many years. This situation brought a society based on religious identity. This structure had created an organic bond between the state and society. This link was the only representative of identity. The organic bond between the state and society was likewise built on religion in the Ottoman Empire. It was placed as the unique element that shaped the perception of individual or collective identity. Religious differences in Ottoman Empire constitutes the epistemological essence of identity. Placing religion merely in the semantic domain of the concept of identity was making it decisive of identity. The fact that social identity corresponds only to religious partnership, independent of cultural and linguistic partnership, has caused individual reality to deviate from social reality, in the population known as Karamanlides in the current literature that will be used in this paper as the Turkophone Anatolian Orthodoxes. This deviation would be particularly felt in the following centuries, when religious affiliation would be replaced by tribal belonging. This paper takes issue with cultural identities of two communities that were separated by religion. It seeks to reveal cultural identicalness of two communities when religious identity has not been replaced by tribal one. It is based on the work Ανατολ Τουρκιουλερι that was published in 1896 and was the first folk magazine in the Ottoman Empire, points out the commonality, in other words, integration in the individual existence of social identities separated by the religion. A particular focus is on one of the folk songs in the booklet Ανατολ Τουρκιουλερι, which contains folk songs collected through field research among Orthodox people: “A Girl Being Bride”. The Turkish poet in question has a pseudonym with the other image of his poet: The poet has a marginalised alias named: “Kul Shadi”. In the axis of Kul Shadi and his Turkish folk song with Greek Letters known as Karamanli Turkish in the current literature and named in this article as Turkish with Greek Letters, this article aims to determine language and cultural identities between two communities in the Ottoman Empire that had been separated by religious identities, however, essentially they could not be separated. Consequently, it is proper to say that a single subject as the bearer of social idendity is inadequate. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Economics & Administrative Sciences / Afyon Kocatepe Üniversitesi Iktisadi ve Idari Bilimler Fakültesi Dergisi is the property of Afyon Kocatepe University, Faculty of Business Administration and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Selçuk University Journal of Studies in Turcology / Selçuk Üniversitesi Türkiyat Arastirmalari Dergisi is the property of Turkiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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This study aims to examine the rich tradition of panegyric odes composed by Arab poets in honor of Ottoman sovereigns, highlighting the historical, cultural, and political context that gave rise to this distinctive form of literary expression. The paper seeks to explore the reciprocal relationship between Arab poets and the Ottoman Empire, shedding light on how these poets paid tribute to the imperial majesty, conveyed the sultans’ might, and helped to legitimize their rule. By focusing on a diverse range of panegyric odes from the later periods of the Ottoman Empire, the research encompasses the evolving dynamics of power, patronage, and poetic expression that underpinned this unique interaction between Arab poets and the Ottoman court. The primary purpose of the study is to offer a comprehensive analysis of the thematic and stylistic features of these panegyric odes, elucidating the creative strategies employed by Arab poets to extol the virtues of the Ottoman sultans and to articulate their own political, social, and religious allegiances. The paper utilizes historical, literary, and textual analysis, to examine panegyric poetry’s role in fostering cultural exchange and diplomatic communication between the Arab and Ottoman worlds, and its function in bolstering imperial ideology and projecting the Ottoman state’s image. This paper further delves into the critical intersections of politics, religion, and artistic expression within these odes, illuminating how the poets navigated these spheres to construct a nuanced portrait of Ottoman rule. By interpreting the subtexts, allegories, and metaphors employed within these poems, the research uncovers the profound philosophical, spiritual, and cultural paradigms that underscored the political landscapes of the time. Through this lens, the panegyric odes emerge as invaluable literary artifacts that bear testimony to the grandeur of the Ottoman Empire and the intricate socio-political relationships that existed between the Arab poets and the Ottoman court.