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The Adil Shahi Sultanate was an important state founded in 1489 by Yusuf Adil Shah in the Deccan region of India, centered in Vijayapura. The sultanate witnessed eight different rulers until it was destroyed by the army of Babur in 1686. Some researchers generally base their studies on Muhammad Qasim Hindu Shah’s work titled Ferishtah’s History of Deccan, which is one of the main sources for this sultanate. According to researchers and based on this resource, Yusuf was the son of the Ottoman ruler Murad II. However, other claims about Yusuf’s lineage appear to have not been included in these studies. Thus, these academic studies can be said to be methodologically incomplete or insufficient. In fact, Fuzuni Astarabadi was another author to write about the sultanate and attributed Yusuf’s origins to the Ottoman ruler Suleiman the Magnificent in his work titled Futuhat-i-Adil Shahi. Another author, Rafiuddin Ibrahim Shirazi, wrote Tazkirat ul-Muluk, in which he attributed Yusuf’s origins to the Aq Qoyunlu Sultan Uzun Hasan. The novel claims about Yusuf’s origins in these works that researchers have ignored necessitate an examination of the issue in full detail. This study analyzes each of these claims by making use of Ottoman and Aq Qkoyunlu chronicles. As a result, the research reveals that the accuracy of these allegations should be questioned. The authors who put forward these claims are assumed to have aimed to strengthen the legitimacy of the sultan of the period due to their own interests or the political circumstances of the sultanate. In this context, the current study has focused on the question of who Yusuf Adil Shah was. As a result, the research has concluded him to have been an ordinary Turk who belonged to the Shiite sect and who’d originally migrated from the city of Save in Iran to the Bahmani lands. The obtained findings provide an important new perspective on Yusuf’s lineage that researchers should take into account. [ABSTRACT FROM AUTHOR]

Counting numbers has appeared in different systems operating within different symbols since ancient civilizations. However, the Middle Ages had the strongest effect in terms of guiding the principles of the modern arithmetic and determined the calculus traditions adopted by civilizations in the east or west. When it comes to the period of Ottomans, after the formation of the foundations of the state, different types of calculus are encountered in the texts because of the revival regarding the calculus. But it is understood that the texts written by bookkeepers were based on Hindu reckoning among different calculus traditions in the period when papper and pen were common. So it it is seen that bookkeepers had a big role in these mathematical texts which is written in Turkish. These texts do not consist of basic arithmetic nor do they reflect a calculation that can revive the number theory. However, the section of "mukaddime (introduction)" of Clerk Alaeddin Yusuf's Turkish text named Murshid el-Muhasibin makes the text one of the best books representing Hindu reckoning in the Ottomans, because of the contents about main concepts and principles of Hindu reckoning and also philosophical discussions such as unity-plurality. In our study, it is focused on the foundation of Hindu reckoning in the Ottomans in the centre of the section of "mukaddime" which makes Murshid el-Muhasibin distinguished. Thus, it was tried to clear the possible sources and effects of the text by revealing the place of it in Ottoman traditional period. [ABSTRACT FROM AUTHOR]

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Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz 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.)

Sri Lanka, an island country which has been known as Serendib and Ceylon in the past and which was named the Democratic Socialist Republic of Sri Lanka in the 20th century, has been one of the most important actors of international trade along the busy maritime routes of West Asia, China and the Far East throughout history. Relations between Sri Lanka and the Ottoman State, which has a deep-rooted history and an interesting network of relationships that are important in terms of Ottoman history as well as world history, date back to the last quarter of the 19th century in general, however, the history of some of the Muslims on the island has been enriched by a much older collective socio-cultural path. Political and economic processes on this small island country have been the basis for the relations of the Ottoman Empire with the region in the last quarter of the 19th century and the new appointments that Abdulhamid II would make to Ceylon Island, which had already been contacted in the context of consulship, would consist of choices that could penetrate the sociocultural hierarchy of the region. The local activities of the consuls contributed to the affinity of Ceylon Muslims for the Ottoman State in the second half of the 19th century, when the expectations of South Asian Muslims regarding the Ottoman State peaked. In fact, it can be argued that the affinity of Moor Muslims, one of the most populous minorities of modern Sri Lanka, that is still ongoing for the Ottoman State, has been fostered by the works carried out during this period. This article focuses on a different geographical section of the policies of the Ottoman State regarding South Asian Muslims in the Indian ocean, especially in the context of the Pan-Islamist character of the policy of Abdulhamid II in the region. In this context it will deal with the relations between Sri Lanka [Ceylon] and the Ottoman State, which constitute a geographical area that has not undergone an in-depth examination to date. The consulship processes and subsequent political careers of the individuals and families that the Ottoman State had appointed as representatives specific to Ceylon, will be discussed in the context of the affinity and friendship for Turks that is older than the Ottoman State. [ABSTRACT FROM AUTHOR]

The encounter between Muslims and Japan coincides with the end of the 19th century. Japan, whom has closed itself to most of the world for about 250 years during the Tokugawa period, opened its doors to the world with the influence of the United States in 1853 and started to establish communication with many countries of the world. Following this, the encounters with Muslims and Islamic world also started. The first Muslims that arrived in Japan are thought to be merchants who came with the commerce ships. Thus, the journey of Muslims to Japan began with Indian Muslim merchants towards the end of the 19th century. Turko-Tatar Muslims who took shelter in Japan following the Russo-Japanese war in 1905 comes as the second significant Muslim immigrant group in Japan. During and after the Second World War the immigration slows down and the Indian and Turko-Tatar Muslims either returns to their homelands or immigrate other third countries. In the years following the war, although there were some individual visits, no significant migration activity from the Muslim countries is occurred. The third immigration wave coincides with the bubble economy of Japan after the 1970's. Many who sought better work conditions and salaries from countries such as Indonesia, Pakistan, Bangladesh and Iran found themselves in Japan. The current the number of Muslims in Japan, including short time migrants who came to work or study, residents who had already settled in the country, had families and started to raise second generations, and Japanese Muslims, is around 150,000.1 %10 of this number is considered as Japanese Muslims and the rest as immigrants. In the contemporary Japanese society, immigrant Muslims have a life away from discrimination, and do not have significant problems on fulfilling their religious needs with increasing number of mosques, masjids, Islamic organisations and halal food services. On the other hand, they still do not feel that they are being accepted as local members of the society. The aim of this study is to describe the Muslim migration history in Japan, and to analyse the current situation of migrants in Japan. In order to do this, the literature and the field study data derived in between 2016 September-2017 December and 2019 February-2010 January will be consulted. In this paper, we tried to explain that although the Muslim migration history to Japan has started more than a century ago, immigrant Muslims are still having hardships on being accepted as permanent part of the Japanese society. This could be of two reason. Firstly, due to unstable migration waves, and immigrants returning to their homelands or migrating to other countries, there was not a stable Muslim population in Japan until 80's. Although first mosques and education centers were established a long time ago, the number of Muslims in Japan has only started to increase after the migration wave of 70s. Secondly, Japanese has a habit of seeing foreigners as guests, on the grounds that foreigners cannot learn Japanese sufficiently and cannot adapt to Japanese customs, hence can never live like a Japanese. Because of these reasons, immigrant Muslims still have difficulty of feeling a belonging to the country they are residing in. However, the more they live in the country and the more they become proficient in the language, the more their life satisfaction increases, and they start to have meaningful relationships with the locals. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies 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.)

Mirza Ghulam Ahmad is the founder of the Qadiyaniyyah whose opinions are based on the context of Mahdi and the Nabi. According to their own claims, the reformer (Mujaddid) is the Mahdi, the Messiah, the Messenger and even the prophet. He expects the Mahdi awaited by Muslims, the Messiah awaited by Christians and the Krishna awaited by Hindus are all the same one Mirza Ghulam who is the Mahdi and the Messiah is supposedly carrying the spiritual power of Jesus as well as Muhammad. Therefore he is peaceful; he will emit Islam and his Jihad through propaganda, and not the sword. He suggests that the period of jihad by the sword is over and that he will spread Islam to the world only through the use of the pen and prayer and vows not to use another method. [ABSTRACT FROM AUTHOR]