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Short arc orbit determination for GEO satellites is useful when there are gaps or incomplete data due to limited time or other factors. Full cycle orbit determination requires continuous data over the entire orbit cycle, which may not always be available. This research assesses the accuracy of short arc orbit determination for GEO satellites for various time intervals ranging from 6-hour- to 42-hour intervals using two data collecting techniques: azimuth elevation range (AER) and range-to-range (RNG). Iterative Least-Squares Estimation, a numerically integrated method, is then used to determine the orbit, by either calculating new bias values or pre-existing bias values. The results show that average root mean square error (RMSE) values are 0.792 km and 0.160 km for AER and RNG type observation data, respectively, using pre-existing bias values. On the other hand, using new bias calculation, the average RMSE values are 36.480 km and 6.254 km for AER and RNG. The findings indicate that the RNG method provides superior accuracy in determining the orbit for both satellites. The study recommends the use of pre-existing bias values over calculating new ones. Short arc orbit determination can provide a reasonable estimate of the satellite's orbit when a limited amount of data is available due to various reasons and can also be used to quickly assess and correct any deviations or errors in the satellite's orbit, improving overall accuracy and reliability. [ABSTRACT FROM AUTHOR]

Although the term "mullah" could be used for various coteries, it could be said that this concept is generally a scholarly appellation used for all madrasah graduates, whether they perform a religious mission or not. Enlightening the historical background of the mullahs, who have lost social value since the last periods of the Ottoman Empire, is of great importance in illuminating the Islamic social history of the Ottoman period. In this study, the mullahs, who have been left in the dark up to now and their places in the social network of the period were unknown, are the subject of research. The examined database of the research is the court records of the period of the 18th century, which is the most important and first-hand source of Ottoman social history studies. The data and findings obtained in the current study were examined under the headings of family relations, professions, economic relations, social roles and statuses, conflicts in the society, and criminal relations of the mullahs. All the data and findings obtained from the court records of the research have revealed that the mullahs were actively taken a role in the social life in Ottoman Cyprus. In addition, it has been revealed that they were respected and reliable people who add value to society, improve social life, and were an important part of the social history of Cyprus. [ABSTRACT FROM AUTHOR]

Although many studies related to male and female slaves in various parts of the Ottoman geography were carried out, it is a significant shortcoming that the slaves and concubines in Diyarbakir, where an important province center of the Ottoman Empire was located, have not been subject to any research until now. In this study, based on the urgent research needed mentioned above, very valuable data and findings about slaves and concubines in the Ottoman Diyarbakir were obtained. The number of slaves and concubines identified in the 18th and 19th centuries Diyarbakir (Āmid) kadi registers is 159. It was revealed that there were not many slaves and concubines in this relevant period of Diyarbakir. It was found that approximately one-third of all slaves and concubines identified became free, and they were successfully integrated into the economic and social life of the society as free individuals. Although the overwhelming majority of the slaves and concubines in the relevant period were Muslim, some non-Muslim slaves and concubines were also found. Information on the ethnic origins of slaves and concubines or the nations they belong to could also be obtained from some documents in the relevant registries. As it is possible to benefit from other documents in this regard, especially the estate records, they were found to be very informative and illuminating. Information on the origins of a total of 64 slaves and concubines has been identified in the relevant registries. According to this information, 7 slaves and 16 concubines are of Yazidi origin. This corresponds to 35.93% in proportion and constitutes the proportionally largest group of slaves and concubines in the relevant period. The second-largest group after Yazidis is followed by Persians with a rate of 23.43% (2 slaves and 13 concubines). Georgians (4 slaves and 6 concubines) and Arabs (blacks) (2 slaves and 8 concubines) take third place with a rate of 15.62%. The Ethiopian descent is in fourth place with 3 concubines (4.68%). This is followed by one concubine of possibly Berber or Bornavi descent and one slave of Armenian descent. Although taking a Muslim captive and enslaving a Muslim is not permissible according to Islamic law under normal conditions, there is a possibility that Persian slaves and concubines, which are encountered in the relevant records, are of Muslim origin. Although it was stated that Iranian prisoners of war could be enslaved between the 16th and 18th centuries in the Ottoman Empire and this practice started in the period of Kanûnî (r. 1520-1566), it has been observed that sufficient research has not yet been carried on the initiation and development process of this practice. However, it can be maintained that as of the 18th century, which includes the period we have examined, Persian Shias were enslaved. In addition, research revealed that some Yazidi communities, who were the subjects of the Ottoman Empire, could also be enslaved in case of them being active in rebellion against the Empire. [ABSTRACT FROM AUTHOR]

The generation of Hz. Fatıma, daughter of the Prophet Muhammad, and Hz. Ali who continue lineage of the Prophet Muhammad is entitled as sayyid and sheriff. Although there is widespread information that the Husaynis were called sayyids and the Hasenis as sheriff in the Ottoman Empire, it is not an accurate generalization. Because there was no clear distinction regarding the lineage of Hz. Hasan and Hz. Hüseyin in this period. However, in the Ottoman Diyarbekir, the generation of both Hz. Hasan and Hz. Hüseyin was entitled sayyid, and the term sheriff was not used. Sayyids are among the most important subjects of the Ottoman social history by their social roles and positions. The aim of this study was to shed light on the social life of the sayyids based on Diyarbekir court records and judgement records in the 18th and 19th centuries. In the study, it was determined that sayyids' visibility in social life was quite high depending on their social position and roles, and it was found out that the sayyids had a very effective presence in professional and social fields. Although Sayyids largely had a reputable and distinguished position in society, they had a lifestyle which was consistent with the spiritual responsibility they bore since they represented the lineage of the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

The expression mullah was used as a scientific title both before and during Ottoman rule; and it is possible that it might refer to various groups within this context. In this study, which was prepared based on court records of XVIII and XIX century Diyarbekir (Amid), it turned out that the madrasah graduates in general were called as mullahs during the abovementioned period Diyarbekir. In the study, it was established that mullahs were mentioned intensionally and markedly in the court records of the time. It can be said that not only the interest given to madrasah education but also great respect and value appraised for mullahs by the community played important role in emergence of the result. That the mullahs did not interfere in almost any crime events during that time points out that they, in general, led a life style in line with respect and value appraised by the society. This is valid for nearly all mullahs who conducted religious and educational services and who were in the professions of trades and craftsmen. Although 31.6% of the mullahs were engaged in trades and craftsmanship, this result reflects the fact that success of madrasah institutions improved the quality of individuals and community. This study, based on records, demonstrates that mullahs in all professional groups, including tradesmen and artisans, played a role of improving and bettering community life, and that they achieved a serious respect throughout the society, and that they led a life style that was compatible with this respect. [ABSTRACT FROM AUTHOR]

Although there are certainly unaccountable issues regarding the experience of slavery found in Ottoman Cyprus, very few studies concerning the slavery institution have been carried out. Hence, the primary matter to be investigated in this article is the main indicators of this institution of slavery as reflected in the Qadi registers. These registers are the richest and most reliable resources, since they are basically the court minutes recorded during the Ottoman period. This research, which looks at the Qadi registers of the institution of slavery across all of Cyprus that emerged during the 17th and 18th centuries, carries out the study of this subject from an all-inclusive perspective. It attempts to shed light on the reality of this institution, and on other various issues related to it such as the attempts of freeing such slaves, for very high costs, in the path of God, but also at the enslaving of free people through fraud and deceit. The study demonstrates how people were bought and sold as slaves, and in what way they were made to labor. Moreover, their family relationships, their claims through lawsuits, the alleged crimes that they were involved in, and their relationships with their individual lords are revealed within the framework of these historical documents. Some of the findings disclose that the main contributor for people taking the incentive to free the slaves were Islamic references found in the Qur'anic verses and the hadiths. The study also reveals that people whose requests for freedom were denied went onto defend their rights by applying to the courts; in fact, many of them won cases against their proprietors. However, even though in the legal literature concerning this subject there were general appraisals for freeing slaves at the end of a seven year long enslavement, no such case was observed in Ottoman Cyprus. Furthermore, there were clear written down conventions concerning the institution of slavery that a non-Muslim slave should be set free if he/she accepts Islam, and that he/she would obtain their freedom if their proprietor died; however, based upon this research these conventions do not reflect the social-historical reality on the ground. It is clear from the Qadi registers that at times the enslaving of free persons was attempted in various ways, but they all won their lawsuits. Slaves were bought and sold as commercial property and sometimes they were made to work. The records inform the reader that in most cases the slaves were used in simple home services, farms, fields and gardens as a member of the house; so slavery here was more humane than the one in the West known as the transatlantic slavery or the one found in ancient Rome. Moreover, in some studies related to the slavery institution during this Ottoman period it is suggested that non-Muslims living on the island were unable to own slaves; conversely, after researching the registers it is evident that this information turned out to be false since some of the non-Muslims living on the island did own slaves, though they were few in number. The findings also reveal that in some marriage contracts, concubines were defined as mahr or sometimes they were given as gifts, indicating that concubines were generally used as domestic servants by the ladies. Female slaves and concubines are not mentioned as being involved in any crime whatsoever, but, male slaves are mentioned in relation to thefts, extortions, wounding and murder. Sometimes their crimes were settled, fines were paid out by their owners; and no physical penalty took place. Although, the slaves sometimes did escape from the island, in the registers this is only recorded as just twice, not tens of times as mentioned in other sources. It seems from the Qadi registers that the slaves were not exposed to any physical violence by their lords; however, sometimes foreigners committed such crimes against them, which were prosecuted and recorded. In the slave deaths that are recorded, no one was involved; yet, these deaths sometimes occurred naturally and sometimes, it seems, due to the fault of the slaves. [ABSTRACT FROM AUTHOR]

This article investigates the case of the end of marriage in Ottoman Cyprus based on 17th century judicial records. The end of marriage is one of the most elaborate and important discussions in Islamic family law. Therefore, to determine how it was put into practice at various times and places is crucial for the history of Islamic law. After the Ottomans conquered the Island in 1571, Islamic-Ottoman law entered into effect in Cyprus. Hence, shedding light on the case of the end of marriage will make a significant contribution to clarify the history of Cyprus as well. The Kadi registers, which serve as collective memory of the Muslim and non-Muslim peoples of Cyprus, had been carefully recorded in the Ottoman period and a significant part of them have reached us today. From this point forth, all of the relevant documents found in the 17th century Kadi Registers are examined based upon the Hanafi school of law, which constituted the positive law of the period. In addition to this, the points related to the historical aspect of the case are circumstantially discussed and clarified in the paper. [ABSTRACT FROM AUTHOR]