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Infectious Infectious diseases, which have affected humanity throughout history, are especially seen in collective living spaces and negatively affect human life. Epidemics were also a threatening factor in tekkes and zawiyahs, which played an important role in the social structure of the Ottoman Empire and hosted people from all walks of life. The Meclis-i Meşâyih (1866-1925), which was established within the body of the Şeyhülislam and was responsible for the management and supervision of tekkes, took a number of measures against infectious diseases. The most important of these was the directive issued by the Assembly on the conditions to be taken into consideration in tekkes, where viruses, hygiene, cleanliness and issues to be considered are mentioned. In the directive, it was stated that cleanliness was a pillar of Islam, that the first rule of a healthy life was a life full of decency, that such diseases were more likely to be encountered in social living spaces, and it was recommended that the rules be followed and the issue be taken into consideration. In addition, vaccination was made compulsory for officials working in the offices of the Meşihat and quarantine practices was imposed. This article examines the instructions issued by the Meclis-i Meşâyih on infectious diseases, the measures taken in the office of the Mashihat, and the decisions taken in the books of the Meclis-i Meşâyih in this subject. [ABSTRACT FROM AUTHOR]

An atolia, home to many cultures and civilizations, was introduced to Islam in the 7th century AD. From the 9th century onwards, new settlements and local administrations formed by the intensive migration of Turks transformed Anatolia into an important Islamic cultural centre. In this process, Sūfism understanding developed in Iraq and Iran affected the religious life in Anatolia, and Sūfīs coming from the Khorasan region further revitalized this structure. On the other hand, Sūfī activities in Anatolia dating back to the Seljuk and Ayyubid periods became institutionalized. With their activities in the fields of politics, science, art, literature, and economics, these Sūfī orders encircled the social life in Anatolia. Mawlaviyya, one of the orders that emerged in the last period of the Anatolian Seljuk State, takes its name from Mawlānā Jalāl al-Dīn Rūmī, who belonged to a family that migrated here from the Khorasan region. Mawlana emerged with a discourse that transcended the traditional Sūfī thought and practices familiar to the 13th-century Anatolian society. With this discourse, unlike his contemporaries, he reached a recognition that transcended religious, sectarian, and regional boundaries. This article deals with the originality of Mawlānā Jalāl al-Dīn Rūmī's Sūfī discourse that transcends time and space and, his general discourse on humanity. It aims to examine how Mawlānā became a universal personality based on his discourses in his work Masnawī and to analyse the subject with the data to be obtained with the qualitative approach method. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy 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.)

Copyright of Social Sciences Studies is the property of Social Sciences 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.)

Copyright of History Studies (13094688) is the property of History 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.)

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"Though time was a river that flowed slowly with us, it was leading to a lake. In this lake, we no longer flowed; we rippled (Abasıyanık, 1939)." This study aims to trace the element of water, which has been the fundamental source of humanity since its existence, as it manifests in architecture through cistern structures, just like in all known forms of life. It addresses the different typologies of cistern structures based on their definitions and needs. Within the scope of the study, the cisterns in Bodrum, a district of Muğla province, which stand out with their unique architecture and are significant in terms of their density in the region, are examined through the concepts of their relationship with the city, history, formation, and function. The current state, numbers, and usage areas of these structures, which continue to undergo their transformation today, are presented as data in the research. The presentations and studies of the Kızılağaç Conservation Workshop, conducted based on the status of cisterns in this region, are used as a source within the scope of the research on the future of cisterns, and some of the suggestions made regarding the sustainability of today's cisterns are shared within this study. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Health & Nursing Management / Sağlık ve Hemşirelik Yönetimi Dergisi is the property of Logos Medical Publishing 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.)

The three Abrahamic religions -Judaism, Christianity, and Islam- are believed to originate from the same source. Although these religions emerged in geographically proximate regions and display differences in certain aspects, they also share similar narratives on various topics. Despite the different times of their revelation, their commonalities in certain matters are noteworthy. The approach of these religions to various subjects and their similarities and differences have been subjects of interest. One such topic, found in many faiths and mythologies, is the story of the Flood. According to Jewish and Christian sources, the Flood occurred during the time of Noah, who is considered a righteous man. In Islamic sources, Noah is regarded as one of the great prophets (Ulu'l Azm). The purpose of this study is to trace the account of the Flood, its location, nature, philosophy, and the fate of the Ark according to the Bible and the Qur'an. By identifying the common and differing aspects of the story in the sacred texts of these three monotheistic religions, this research aims to provide a comprehensive understanding of the narrative. The topic spans various disciplines such as mythology, literature, history, exegesis, and hadith, and these aspects will be addressed as relevant.In the referenced sources, the Flood is seen as a sign meant to guide humanity to the right path, a manifestation of divine law, a miracle, and a lesson. This study utilizes the texts of the Old and New Testaments (Torah, Psalms, Gospels) from the Holy Bible by the Bible Society and the Qur'anic text along with its authentic exegeses. [ABSTRACT FROM AUTHOR]

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.)

Bu çalışma Mehmet Kenan Şahin’in kaleme aldığı “İmâm Mâtürîdî’nin İman ve Ahlâk Anlayışı (Te’vilâtü’l-Kur’ân ve Kitâbü’t-Tevhîd Bağlamında)” isimli eserini içermektedir. Şahin, Mâtürîdî’nin iman, amel, insan ve ahlâk anlayışı hakkındaki görüşlerini onun Kitâbü’t-Tevhîd ve Te’vîlâtü’l-Ku’rân adlı iki önemli eserini dikkate alarak belirlemeye çalışmıştır. Şahin, İmâm Mâtürîdî’nin iman tanımını yaşadığı dönemdeki iman anlayışlarından daha farklı bir yaklaşımla izah ettiğini savunmaktadır. Bununla birlikte inceleyeceğimiz bu çalışmada yazar, Mâtürîdî’nin eserlerinde sıklıkla imân ile ahlâkî yaşam arasında çok sıkı bir bağ kurduğuna dikkat çekmiştir.

This study uses the semiotic method to analyze Cahit Zarifoğlu’s (1974) multilayered story İns [Humans]. The story uses the cinematographic technique to form layers of meaning, symbols, and oppositions in an attempt to explain the depicted historical journey of humankind. The study uses the semiotic method to reveal the structure of the story through its basic oppositions, themes, and transformations. The narrative level of the story is analyzed first. Under this heading, the article explains the story’s segmentations, transformations, phases of the narrative schedule, and prototype of the actants. The study then analyzes the story’s discursive level, categorizing the roles of the narrative before providing detailed information about how the narrative uses symbolic references, with the tools of semiotics being used to analyze these usages. The study finishes by analyzing the logico-semantic level. This section states the logico-semantic level of the story to have been formed along the axes of hakîqat [truth] and ghiz [secret]. This axis was shaped by the opposites of meaning and lack of meaning and of being language deprived and not being language deprived. Resolutely, the article states the story to deal with the historical journey of humanity through the use of intense symbolic references, where the attempt has been made to express this process through human beings’ construction of meaning with regard to existence, ultimately along the axes of hakîqat and ghiz. The character İns attains understanding (i.e., wahdat [unity]) by acquiring the ability of language. [ABSTRACT FROM AUTHOR]

Copyright of Turkbilig/Turkoloji Arastirmalari Dergisi is the property of Turkbilig/Turkoloji 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.)

This study reviews the Mehmet Kenan Şahin's work titled above and can be translated as: Imâm al-Mâturîdî's understanding of faith and ethics with regards to his Ta'wîlât al-Qur'ân and Kitâb al-Tawḥîd. While laying out the key elements of faith, deeds, humanity and morality according to the mentioned works in the title, Sahin also argues that al-Mâturîdî explained the definition of faith with a different approach than his contemporaries. Moreover, the author draws further attention to an established connection between faith and moral life in al-Mâturîdî's thought. [ABSTRACT FROM AUTHOR]

Copyright of Advances in Women's Studies is the property of Ataturk University Coordinatorship of Scientific Journals 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.)

Copyright of Journal of Ege University Nursing Faculty (JEUNF) is the property of Journal of Ege University Nursing Faculty (JEUNF) 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.)

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi 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.)

Copyright of Journal of Health & Nursing Management / Sağlık ve Hemşirelik Yönetimi Dergisi is the property of Logos Medical Publishing 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.)

Copyright of University of Health Sciences Journal of Nursing is the property of Saglik Bilimleri Universitesi 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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As a subjective and individual phenomenon, the dreams have always been regarded as a valuable source of wisdom and inspiration in the Islamic tradition, although their epistemological value has always been treated with caution. It is not surprising that there is hardly any area of Muslim individual and social life in which dreams do not play a role. A profound and rich literature on the dreams has been developed from the very beginning of Islamic history. In the historical process, the approaches to dreams developed by the members of the philosophical and spiritual traditions as well as the basic Islamic sciences and the religious, literary, philosophical and cultural accumulation are recently seen not only as a historical material specific to Islam, but also as a unique part of the ancient history of humanity as required by the social sciences paradigm and this accumulation becomes the subject of multifaceted research with a wide perspective. In recent years, the scholarly results from this productive field of research, which can be said to have reached a volume that can generate an independent literature in itself, provide new perspectives on Islamic thought and culture through dreams and allow encounters with individual and private experiences that are rarely provided by the analysis of other sources of information. In this study, I focus on the dream narratives in the works of al-Nawawī, one of the most prominent scholars of the seventh century in the field of fiqh and hadith. Within the framework of the relevant material, my study aims to contribute to the field through the place and function of dreams in Islamic thought in general and in al-Nawawī’s scholarly-literary heritage in particular. In this context, I gathered the scattered dream narratives in al-Nawawī’s works, presented them in the form of quotations from the dreamer’s own mouth as much as possible, and then classified them thematically and evaluated the purposes and functions for which they were used in the works. I also analysed the posthumous dreams of al-Nawawī as literary-historical material that contributes to the construction of his biography. In conclusion, the images reflected in the mirror of the dreams reported in al-Nawawī’s works shed light on some of the overshadowed aspects of his personal and intellectual biography. They also provide an opportunity to enrich the dream narratives in Islamic thought and expand our knowledge of the meaning and function of the dreams. [ABSTRACT FROM AUTHOR]

We have witnessed that empires, states and principalities achieve political goals such as alliances, political reconciliation, and ending wars, by marriages for throughout the history of humanity. Some marriages have led to feelings such as passion, animosity and eventually even wars, between the parties. We come across the example of marriage that led to passion, enmity and wars and that we consider worth investigating for this reason in the period of Western Anatolian principalities too. In this study, how the influence, status and alliance, which is tried to be achieved through a marriage event shaped around actors and figurants such as Aydınoğlu Cuneyd Bey and his daughter, Bayezid Pasha who was Ottoman governor, his brother Hamza Bey and Cuneyd Bey's freed slave Abdullah, are reversed/turned and turned into hostility and then a conflict. [ABSTRACT FROM AUTHOR]

Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler 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.)

The nature of things means the nature of objects, or the nature of the world in general. Everyone in this world finds himself in the middle of things; in fact, he is one of them in terms of his body. Since the existence of humanity, the nature of things has occupied the minds. The first philosophers discussed the nature of things through the concept of substance, and they conceived it as a material thing. Although there were philosophers in the following periods who implied that the nature of things was not material, Berkeley was the first philosopher to express this openly, not implicitly. Berkeley argues that there is no matter, it is just an unfounded belief. What allowed him to do this was the veil of perception problem. Based on the problem, there are some arguments put forward by Descartes. Berkeley established his system, using these arguments as a springboard for himself (through Locke's philosophy). Berkeley considers the mind, just as Descartes thought, that is, something that does not have space but thinks, perceives, knows. Descartes claimed that it would be wrong to try to explain the existence of the mind with the existence of matter. Berkeley agrees with him on this. But Berkeley goes further and argues that the existence of matter can be reduced entirely to the existence of mind. Thus, he reveals a whole new attitude towards the nature of things. In the first part of this study, we will examine Berkeley's immaterialist philosophy, and the veil of perception problem. In the second part, we will examine the relationship between the nature of things and God and soul, and we will also dwell on Descartes' concept of res cogitans for this purpose. Thus, we will try to answer the question "What is the nature of things?" from Berkeley's perspective and to shed light on the nature of things and the relationship between it and god and soul. [ABSTRACT FROM AUTHOR]

By its very nature, advertising as a form of persuasion is to try to inform, position, persuade, strengthen, differentiate and, as a result, sell products and/or services. As cultural elements change from one culture to another, advertisers develop various advertising strategies that consider society’s traditions, customs, beliefs, perceptions, and tastes. Therefore, societal and cultural elements are active factors in developing an advertising strategy. Acting customarily by thinking from a global perspective is often used, especially during periods when the influence of culture is felt intensely. In this study, two commercial films called “Hepimiz Neneme Daşındık”[ We all Moved into Grandma’s House] and “Yeni Yılda Biz...🙂” [We in the Now Year…🙂] from ‘Neydi Olacağı’ [“That’s what happened”] group series were examined. The analysis was using the five codes of Barthes: Hermeneutic, Proairetic, Semantic, Symbolic, and Cultural. The study aims to find out what kinds of cultural elements are depicted in commercial films about Cypriot culture and how it has been represented. The study revealed that while one of the commercial films had been shown to the audience through self and other relationships, the product was appropriated for Turkish Cypriots by including religious festival celebrations, customs, and traditions. In other words, by using cultural codes, the other one highlights the love for others with their differences rather than self and others. It is found that Turkish Cypriot culture is associated with the notions of unity and solidarity in both commercial films; furthermore, the importance of family and neighbourhood are emphasised through the codes that highlight the importance of humanity, respect for diversity, history, and culture of Cyprus. Thus, the lifestyle of Turkish Cypriots is shown with verbal and visual codes densely. [ABSTRACT FROM AUTHOR]

In the Qur’an, many subjects are covered in the stories. One of the subjects in these stories is worldly goods. The test of man with world property is as old as the history of humanity. The test of man with worldly goods is as old as human history. The common point of these verses is that the worldly goods created for humans turn out not as means but as an end for some people. In Surah al-Kahf 18/32-44, the parable covers all the related verses of worldly property. In this group of verses, the destruction of the property of a person with a fertile, large land after he claims superiority over his friend is narrated. Since the people, place, and time in the parable are ambiguous, it is possible that the same parable may happen again in any place at any time. In this study, we found it appropriate to examine the parable in the relevant verses separately. While doing our study, we first defined the parable. Afterwards, we tried to analyze the verses in accordance with both the order of the Mushaf and the time course of the event. During this research, we benefited from explanatory verses and hadiths, applied consulted tafsir sources and used of dictionaries for word explanations. [ABSTRACT FROM AUTHOR]

Copyright of Felsefelogos is the property of Felsefelogos 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.)

Copyright of Journal of Language & Literature Studies is the property of Turkiye Dil ve Edebiyat Dernegi 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.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy 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.)

The essence of religion is based on sincerity. The abuse of religion, in its simplest form, is to give up the sincerity towards God, and to use religion as a means to gain material or spiritual benefits despite God’s consent. Since abuse is a sociological phenomenon, a society in which abuse completely disappears cannot be imagined. Abuse can be seen in many areas. One of the most common and worst forms of abuse is religious abuse. We can say that religious abuse has had a chance to survive throughout the history of humanity. There are many issues such as the causes, purposes, harms, and ways of preventing religious abuse. In this study, we will only consider the nature of abuse and some words that express abuse. There are many words and concepts in the Qur’an that prove and analyze the existence of religious abuse, explain the beliefs and thoughts of the abusers, and point to the methods and expressions they use. Although these expressions have common aspects expressing religious abuse, they often have different dimensions. In this study, the analysis of the words expressing abuse and the view of the Qur’an on religious abuse are examined. [ABSTRACT FROM AUTHOR]

H.Arendt, one of the important political philosophers of the 20th century, has remarkable determinations and suggestions about education. While Arendt puts forward his thoughts and suggestions about education, he first starts from the concept of natality as the essence of education and the hope that natality brings. However, natalitiy refers to the plurality and conditions of action it brings. For Arendt, education is where we understand the world as it is. One must understand the world and its reality as it is, without any guidance. After this understanding, education should also have a purpose for the child to gain and develop thinking skills. Thinking is an important skill for humanity, and education is the most important place to bring this skill to children and society. Therefore, educational institutions should be aware of this responsibility. This study is the most important purpose of education with an Arendtian eye; aims to emphasize the importance of the development of comprehension and thinking skills. [ABSTRACT FROM AUTHOR]

Copyright of Eurasian Journal of Humanities Research /Avrasya Beşeri Bilim Araştırmaları Dergisi (ABBAD) is the property of Karabuk University 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 Dokuz Eylül Üniversitesi Hemsirelik Fakültesi Elektronik Dergisi is the property of Dokuz Eylul Universitesi Hemsirelik Fakultesi Elektronik 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.)

The Quran is a divine book sent by Allah to ensure the happiness of people in this world and in the hereafter. In the history of humanity, there have been those who accepted the prophets sent to them and the books they brought, as well as those who denied and rejected them with various accusations. The polytheists of Makkah, who were the first addressees of the Qur'an, were also Hz. They rejected the Prophet Muhammad (pbuh) and the Qur'an sent to him and made some criticisms and accusations against him. The Qur'an, which did not remain indifferent to the claims of the Makkan polytheists, aimed to save them from the swamp of polytheism and reach tawhid by responding to them with the most perfect answers. The Qur'an, which has influenced hearts in every period with its unique style, beauties in wording and meaning, has increased the faith of believers and left their enemies in awe. In this study, it will be revealed on which subjects the criticisms and accusations of the Makkan polytheists against the Qur'an focus on, whether the criticisms are consistent or not, and how the Qur'an answers these claims with its dynamic structure. [ABSTRACT FROM AUTHOR]

The climate change crisis is rising against humanity in all its grandness. Although there are various global initiatives in the fight against the phenomenon, it does not seem possible to say that these practices are sufficient. The mitigation and adaptation strategies put forward in this direction should be evaluated and designed in a new perspective. The just transition approach offers a range of principles based on social justice that can be taken as a basis and acted upon within the scope of combating climate change. In the study, it is desired to draw attention to the just transition approach, which sees the fight against climate change on the basis of human rights and proposes a planning and implementation practice in this direction. It is thought that this approach can provide a unique perspective to the practices of combating climate change, which is thought to have an important place in Turkey's current and near future agenda. However, the aim of bringing the just transition, which has a circulation of about ten years in the international literature, to the Turkish literature stands out as another goal of the article. [ABSTRACT FROM AUTHOR]

Copyright of Anadolu University Journal of Art & Design / Sanat & Tasarım is the property of Anadolu University 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.)

Copyright of Journal of Defense Sciences / Savunma Bilmleri Dergisi is the property of Turkish Military Academy Defense Sciences Institute 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.)

Copyright of Strategic Universe Journal / Univers Strategic is the property of Dimitrie Cantemir Christian University, Institute for Security 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.)

Qur’an speaks of the fact that as fitrah (nature) is clear; it is convenient to accept the truth and to learn it. Underlining the fact that good morals can be possessed by protecting the fitrah, Qur’an gives warnings stating that the contrary situation would bring chronic sociological, psychological, economical, legal, financial and ethics problems in its wake. Qur’an addresses that, a man created on fitrah can have good morals via education and teaching, and it presents the Prophet as a model to this. Qur’an remarks that education and teaching firstly starts with belief, and requires its believers to obey all of the principles, set forth in the book, without compromise. It is clear that such a life is a programmed and disciplined one. In this education, where honesty and justice is taken as the basis, the rights and remedies of others are as important as one’s own. Actually, it is seen that every unit of the universe pedagogically performs an active function in every stage of education and teaching. Humanity is educated and accustomed to live a disciplined life through the facts that the moon teaches people the months, the numbers and calculation of years via its phases, and the sun determines days, nights and daytime via sunrise and sunset, and the times of prayer via its moving stages during the day. This is, therefore, a reality of pedagogy covering the fields of psychology, sociology, procedure and ethics. [ABSTRACT FROM AUTHOR]

The Arctic and sub-Arctic region, which is within the Siberia region of Russia, is a region where Turkic peoples/Turkic-speaking peoples live. Turkic peoples/Turkic-speaking peoples living in this region are adversely affected by Russia's cultural policies. For this reason, the problem of cultural security and language preservation arises. Today, with globalization, the possibilities offered by communication channels and the interaction provided by technological development have made the problem of keeping Turkic culture alive and language preservation in the Arctic and sub-Arctic more evident. For this reason, ensuring the cultural security of the Turkic peoples and Turkic language speakers living in the Arctic and sub-Arctic region, keeping the culture alive, and sustaining it requires some studies. The survival skills developed by the Turkic peoples against the harsh living conditions in this geography are of interest to the entire world culture. In this respect, the ancient Turkic culture and language, which is tried to be kept alive in Siberia has an important share in the cultural heritage of humanity. This study mentions that the sustainability of the culture and language of the Turkic-speaking peoples living in Siberia is under threat and points out the need for protection. It is thought that the Organization of Turkish States can take an active role in the international arena by obtaining the status of an observer member in the Arctic Council to ensure the cultural and linguistic security of the Turkish-speaking peoples living in both the Arctic and sub-Arctic regions. [ABSTRACT FROM AUTHOR]

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In the Ottoman period of Turkish literature, many religious-literary types about the Prophet Muhammad have emerged. The mawlid type, in which the birth, ascension (mirac) and moral characteristics of Prophet Muhammad are described, is very important in terms of having many independent examples among these religious-literary types. The most famous example of this type in Turkish literature is Vasilat al-Nacat, a mathnawi which was written by Süleyman Çelebi at the beginning of the 15th century. Vasilat al-Nacat is a text that tries to provide theological and political unity in the Ottoman lands with the mystical interpretation of the Ahl as-sunnah in terms of its social and political function. It has been described as a pioneer and founding text, which was copyrighted for the purpose of determining the direction for the people living in the Ottoman lands. However, Vasilat al-Nacat, which is completely written based on mystical thought in terms of its content, appears as a narration of humanity written in the person of Prophet Muhammad. In the mystical thought system that forms the basis of Vasilat al-Nacat, Prophet Muhammad conceived as the only perfect human being. Prophet Muhammad represents the most perfect existence of the human species. He represents a whole humanity with his material and spiritual personality. It is possible to consider Vasilat al-Nacat, which has been written with this imagination, as a meta-narrative in which humanity is told in the person of the Prophet Muhammad. Because one of the important reasons that makes Vasilat al-Nacat still popular in Anatolian society today is not only the linguistic and artistic features it has, but the fact that the work has the identity of a universal human narrative in the person of the Prophet Muhammad. Vasilat al-Nacat is giving meaning to human existence with the answers it gives to questions about creation and existence. [ABSTRACT FROM AUTHOR]

Oral and written texts, together with writing, which is considered one of the most important developments in the history of humanity, have continued to be influential until today as the treasure of humanity. Lami'i Celebi who has works on many different subjects besides having two hamse, drew a documentary of Bursa with vivid descriptions of the period he lived in. Especially in the works of Lami'i Celebi, Divan, Munazara-i Bahar u Sita, Sehr-engiz-i Burusa; the nature, birds, fruits, recreation areas, historical places, waters and fountains of Bursa are the subject of vivid descriptions. In this study, lively praises of the Sarnıç Plateau, along with the historical course, were presented to the attention of researchers based on manuscripts. In this study, qualitative research method was used, and the literature related to the subject in Turkish literature was scanned. In particular, the source of the texts discussed on the subject of depiction was visited and the texts taken as examples were added visually. Poems about Sarnıc plateau were interpreted and analyzed for researchers. [ABSTRACT FROM AUTHOR]

The Qur’ān is a miracle book that has integrity in it self from different aspects. It is a revelation according to the needs of all humanity. When a word is addressed to different addressees at different times or when an article is written in different periods, it can be expected to change completely. However, the Qur’ān is the only book that can express the same truths in different ways without changing its line, even though the environment and the addressees have changed during twenty-three-year descent process. Al though it is downloaded at various time sand places, it is consistent as if it was downloaded at once. The best indication of this situation is that the verses and surahs are connected to each other in different ways and means and present a unity. The science of Munāsebāt al-Qur’ān is a science that proves this consistency of the Qur’ān by stablishing a context between verses and surahs. When the relation, which is a logical and consistent fact that the mind will accept when it is measured by the mind, is evaluated in the Qur’ān, it can be considered that some of the connections between the verses and the surahs should be included in this science. Our research is an effort to contribute to the science of relations and to look at the point of view of the Meccan Surahs, which can contribute to the holistic view that is more necessary to understand the Qur'an. In the article, the connection aspects of the Meccan surahs, how the verses are in harmony and the formation of the Qur’ānic integrity will be discussed. [ABSTRACT FROM AUTHOR]

An ethical understanding that reflects social values can be mentioned for ancient civilizations. Egypt civilization, which is one of the most important civilizations for human history, and which was influenced by other civilizations and also influenced other civilizations, has effects in terms of ethical understanding that has survived until today. Ethical understanding forms a basis for the structures on the political and cultural plane. Within this context, the relationship between the social structures in Ancient Egypt which is an important part of the accumulation of humanity, and the ethical understanding also becomes important. In other words, it makes it possible to access the philosophical dimension of relationships formed with social life practices. The most significant characteristic feature of Egypt is the influence it had due to its ecology. This ecology, which has been dominant in every area of Egypt's history, has shown itself in various fields such as religion, politics, art, literature, economy, folklore, mythology and architecture. We can say that the main factor shaping Egypt's historical process and improvement, as well as other fields is its geographical conditions and isolated structure. Egyptians has shaped their lives and cultures according to Nile River, which they live around. Considering the main factors and cultural structure of Ancient Egypt, it can be seen that society positioned its daily life in a way that they can regulate the life after death and that it constructed its earthly life in order to live better in the afterlife. [ABSTRACT FROM AUTHOR]

The Prophet Muḥammad is a warner who invites humanity to Allah. During his 23-year mission as a prophet, he raised the generation of Companions under the guidance of the Qur’ān. While he was raising the generation of Companions, he also wanted future generations to lead a life in line with the Qur’ān and the Sunnah. Accordingly, he gave good news and encouraging information about his ummah and warned the companions and future generations. Prophet’s warnings; sometimes with suggestive expressions, sometimes with the imperative mood, and sometimes over the concept of fear. In this study, the issues that the Prophet warned his ummah through the concept of fear were examined. In the research, first of all, the definition of fear was made and the issues expressed through the concept of fear and related ḥadīths were determined. Topics are organized under two headings. In the first title, inne aḫvefe mâ aḫâfu pattern, which is the most emphatic structure of fear and anxiety, and warning ḥadīths made through similar expressions that have the same meaning with this pattern are examined. In the second title, the pattern of eḫâfü ʿaleyküm, which has a slightly lower emphasis level of warning, and the warning ḥadīths that have the same meaning as this pattern are discussed. In the study, the explanations of the ḥadīths, which are discussed through the concept of fear, are included and the aspects of the ḥadīths facing today are analyzed. [ABSTRACT FROM AUTHOR]

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Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari 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.)