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Copyright of Journal of Community Service & Empowerment is the property of Journal of Community Service & Empowerment 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.)

Öğretmen adaylarının Dünya ile ilgili astronomi konularını kavrama düzeylerinin belirlenmesi bu araştırmanın amacıdır. Araştırmada durum çalışması deseni kullanılmıştır. Çalışma grubu fen bilgisi, okul öncesi ve sınıf öğretmenliği programlarında son sınıfta öğrenim gören on öğretmen adayından oluşmaktadır. Veriler araştırmacıların geliştirdiği, sekiz soru içeren yarı yapılandırılmış “astronomi görüşme formu” ile toplanmıştır. Dünya’nın oluşumu, Dünya’nın hareketleri ve sonuçları, atmosfer olayları, mevsimlerin oluşumu, mevsim farklılıkları, yerel saat farkları, yıldız kayması ve kutup ışıkları konularında sorular sorulmuştur. Veriler, betimsel analizle oluşturulan kavramsal kategorilerde incelenerek analiz edilmiştir. Öğretmen adaylarının Dünya’nın oluşumuna ilişkin kavramsal bilgilerinin çoğunlukla “kavram yanılgısı içeren kısmen anlama” ve “kavram yanılgısı” düzeyinde olduğu görülmüştür. Gece-gündüz oluşumunda tam doğru cevapların fazla olduğu, mevsimlerin oluşumunda “kavram yanılgısıyla kısmen anlama” kategorsindeki cevapların fazla olduğu, yerel saat farklarında tam anlamanın fazla olduğu; yıldız kayması ve kutup ışıkları ile ilgili sorularda kavram yanılgılarının fazla olduğu belirlenmiştir. Öğretmen adayları Evren’in ve Dünya’nın oluşumunu karıştırmaktadır. Dünya’nın Güneş etrafındaki dönme ve dolanma hareketleri, Güneş’in etrafında Dünya’nın hareketi, yıldız ve meteorların hareketi gibi konularda kavram yanılgıları belirlenmiştir. Araştırmada amaçlı örneklem yoluyla seçilen öğretmen adaylarının astronomi kavramlarına yönelik algılarının yetersiz olduğu tespit edilmiştir. Araştırma sonucunda, astronomi eğitimine yönelik önerilerde bulunulmuştur.

Copyright of Anadolu University Journal of Education Faculty (AUJEF) is the property of Anadolu Universitesi Egitim Fakultesi 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.)

Müslümanlar Kur’ân’ın ilk emri olan okumayı sadece yüzeysel bir okuma değil varlığın özüne inmek ve dünyayı anlamak olarak değerlendirmişlerdir. Bu doğrultuda ilk zamanlardan itibaren etraflarında gelişen tüm olayları ibret nazarıyla incelemişler ve ilmî çalışmalarına konu etmişlerdir. İlim öğrenmenin kadın veya erkek fark etmeksizin tüm Müslümanlar için gerekli görülmesi de onlar için önemli bir motivasyon kaynağı olmuştur. Hızlı ve emin adımlarla yükselen İslam medeniyetinin öne çıkan yönlerinden birisi Müslümanların dini ilimlere gösterdikleri ilgidir. Sadece dini ilimlerle sınırlı kalmayan Müslümanlar sonraki dönemlerde astronomi, matematik, geometri, fizik ve kimya gibi pozitif bilimlere de ilgi göstermişlerdir. Müslümanların bu alana gösterdiği ilginin farklı sebeplerinden birisi Kur'an'da gök cisimleri ve yaratılış gibi hususların yer almasıdır. Ayrıca rutin ibadetlerin vakitlerinin tayininde ay, güneş vb. gök cisimlerinin hareketlerinin esas alınması gibi hususlar Müslümanlarda büyük ilgi ve merak uyandırmıştır. Diğer taraftan fetihlerle birlikte çok geniş bir coğrafyaya yayılan Müslümanlar buralarda farklı etnik, dini ve kültürel unsurlarla karşılaşmışlardır. Kendileri için önemli bir aşama teşkil eden ve bu unsurların sağlayacağı muhtemel faydaları görmezden gelmeyen Müslümanlar, insanlık mirası olarak değerlendirdikleri bilimsel çalışmaları kendi dillerine tercüme etmeye başlamışlardır. Bu faaliyetlerin devlet yetkilileri tarafından da desteklenmesi ile birlikte çalışmaların daha da arttığı görülmektedir. Çalışmamızın temel amaçlarından biri İslam dünyasının fetihlerle birlikte siyasî ve askerî gelişmelerden sonra ilmî çalışmalarda elde ettiği başarısının sebeplerine dair bir değerlendirme yapmaktır. İslam toplumu ilk dönemlerden itibaren öncelikle dini konuların öğrenilmesine ağırlık vermiş, sonrasında ise karşılaştığı diğer medeniyetlerden de etkilenerek pozitif bilimlerle meşgul olmaya başlamıştır. Bu alanlarla ilgili genellikle herhangi bir sınırlamaya bağlı kalmamışlardır. İslâm’ın ilk yıllarında pozitif bilimlere hasredilmiş çalışmalar olmadığı görülse de ilk hicrî yüzyılın sonlarına doğru bu anlamda önemli çalışmalar ortaya çıkmıştır. Müslümanlar öncelikle dinlerini daha iyi anlamaya çalışmışlar, bu konuda belli bir birikim elde ettikten sonra özellikle Abbâsîler (750-1258) döneminde pozitif bilimlere ilgi duymuşlar ve 4/10. yüzyıla gelindiğinde bu alanlarda büyük eserler vermeye başlamışlardır. Çalışmamızda öncelikle Müslümanların yaptığı çalışmalara ilişkin güncel ve klasik kaynaklarda yer alan bilgiler bir araya getirilerek yüzyıllar içerisinde yaşanan değişim ele alınacaktır. Esasında bugün Müslümanların içerisinde bulunduğu durumun çözümü de kısmen bu dönemin daha iyi anlaşılmasında gizlidir. Tarihleri boyunca Müslümanların yaşadıkları bu yükseliş serüvenini anlamak günümüze de önemli ölçüde ışık tutacaktır.

The concept and interpretation of hadiths have always been up-to-date since the Prophet Muhammad (pbuh). The constant change of social life naturally affected the permanency of interpretation of religious texts. The reflections of scientific and technical developments on religious texts have always been a controversial issue. It is clear in the commentaries and interpretation of the narrations for the astronomical developments related to the celestial bodies. In this study, an important hadith classics in the multidimensional changing Republican period, in particular, the hadiths of “küsûf” and “husûf” will be discussed in the context of “Sahih-i Bukhari Concise Tecrid-i Sarih Translation and Commentary” translated and annotated by Ahmed Naim and Kâmil Miras. Ahmed Naim, who annotated these hadiths, has a voice in philosophy and other social sciences as well as religious sciences. He interpreted the authentic narrations with a holistic view in accordance with scientific data and sustained his connection with the tradition by referring to the previous scholars. He also harshly criticized those who are against religion in the name of being scientific and stated that some of the unsolved issues in the “küsûf” and “husûf” narrations can only be solved with astronomical data and there is no other way. [ABSTRACT FROM AUTHOR]

Copyright of Artuklu Akademi is the property of Artuklu Akademi 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.)

Muslims considered reading, which is the first command of the Qur'an, not only as a superficial reading, but as getting down to the essence of existence and understanding the world. In this direction, they have examined all the events that have developed around them from the first times with the eye of an example and have been the subject of their scientific studies. The fact that scientific learning is necessary for all Muslims, regardless of whether they are men or women, has also been an important source of motivation for them. One of the prominent aspects of the Islamic civilization is the interests of Muslims in religious sciences. Muslims, who did not limit themselves to religious sciences, also showed interest in positive sciences such as astronomy, mathematics, geometry, physics and chemistry in the later periods. One of the different reasons why Muslims show interest in this field is that the Qur’an included issues like celestial bodies and creation. In addition, issues such as taking the movements of celestial bodies such as the moon and sun as a basis in determining the times of routine worship aroused great interest and curiosity in Muslims. On the other hand, Muslims, who spread to a very wide geography with the conquests, encountered different ethnic, religious and cultural elements here. Muslims have started to translate scientific studies, which they consider as human heritage, into their own language. With the support of these activities by the state authorities, the studies have increased even more. One of the main purposes of our study is to make an assessment of the reasons for the success of the Islamic world in scientific studies after the conquests and political and military developments. From the first periods, the Islamic society focused primarily on learning religious subjects, and then, being influenced by other civilizations it encountered, it began to engage in positive sciences. They generally did not adhere to any limitations regarding these areas. Although it was seen that there were no studies devoted to positive sciences in the first years of Islam, important studies in this sense emerged towards the end of the first Hijri century. Muslims first tried to understand their religion better, after gaining certain knowledge on this issue, they became interested in positive sciences especially during the Abbasid period (750-1258). By the turn of the century, they began to produce great works in these areas. In our study, first of all, the information in current and classical sources about the work of Muslims will be brought together and the change that has taken place over the centuries will be discussed. In fact, the solution to the situation Muslims are in today is partly hidden in a better understanding of this period. Understanding this ascension adventure of Muslims throughout their history will shed a great deal of light on our day. [ABSTRACT FROM AUTHOR]

Pontus Rum İmparatoru II. Aleksios Komnenos (1297-1330) tarafından desteklenen George Chioniades, İstanbul’dan Trabzon’a gelerek bilimsel ve kültürel çalışmalara katılmıştır. Astronomi alanında bilgisini artırmak için 1295 yılında İlhanlıların başkenti olan Tebrîz’e gitmiş ve Şemseddîn el-Vâbkanavî el-Buharî’nin ders halkasına katılmıştır. İki yıl Tebrîz’de kalmış ve el-Vâbkanavî’den astronomi dersleri almıştır. Tebrîz’de kaldığı sırada Arapça ve Farsçayı öğrenmiştir. 1299 (veya 1300) yılında astronomi içerikli eserler ile birlikte Trabzon’a ve daha sonra İstanbul’a geri dönmüştür. Chioniades’in Tebrîz’den getirerek Rumcaya çevirdiği eserlerin başında Abdurrahman el-Hâzinî’ye ait Zîc-i Sencerî, Nasîrüddîn et-Tûsî’nin koordinatörlüğünde yazılan Zîc-i İlhanî, Abdülkerim el-Fahhad’ın yazdığı Zîc-i ‘Alâ’i (Tablolarla Alâ’î’nin Astronomik El Kitabı) adlı eseri ve Şemseddîn el-Vâbkanavî el-Buharî’nin usturlaba ilişkin risalesi bulunmaktadır. 1310-1314 yılları arasında piskopos olarak Tebrîz’e ikinci kez giden Chioniades, İlhanlıların İslamiyet’i kabulü sonrasında geri dönmek zorunda kalmıştır. İlhanlı astronomisinin Bizans ve Avrupa astronomisini etkilemesinde önemli bir rolü oynamıştır. Özellikle ‘Tûsî Çifti’ni’ Bizans ve Venedik üzerinden Avrupa’ya Nikolas Kopernik’e ulaştırması Güneş merkezli yeni evren modelinin oluşmasına ortam oluşturmuştur.

Copyright of Ondokuz Mayis University Journal of Education is the property of Ondokuz Mayis University Faculty of Education 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 Alinteri Journal of Social Sciences is the property of Adem Yavuz Sonmez 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 Inquiry Based Activities (JIBA) / Araştırma Temelli Etkinlik Dergisi (ATED) is the property of Journal of Inquiry Based Activities 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 Erzincan University Journal of Education Faculty / Erzincan Üniversitesi Egitim Fakültesi Dergisi is the property of Erzincan University Faculty of Education Journal 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.)

Sammendrag Dette er en oversettelse av kapitlet «Des Hipotheses» fra Émilie du Châtelets Institutions de Physique, som ble utgitt i 1740. I kapitlet som her delvis er oversatt, skildrer du Châtelet hvordan hypoteser bør og ikke bør benyttes i filosofi og i de empiriske vitenskapene. Hun understreker at hypoteser må benyttes på riktig måte, og advarer mot fallgruvene uriktig bruk kan føre til. Hun mener at hypoteser kan lede til sannhet, og at de er en vesentlig del av god vitenskapelig metode.

The aim of this article is to determine the observations established in Islamic history chronologically and to introduce these institutions in terms of their basic features. As it is known, there was no observatory in the periods before Islam. Astronomical observations were usually done with transportable instruments. When the Muslims saw that the Ptolemy astronomy system they initially accepted had made some mistakes, they decided that it was necessary to observe for a long time to correct them and set up an observatory to realize this. Although there is some information that the first observatory in Islamic history was established in Damascus during the Umayyad period, researchers generally accepted that the first observatory was the Semmâseiye Observatory established in Baghdad by Me’mûn. A year later, Me'mun had built a second observatory in Damascus on Mount Kasiyun to make observations. After that, establishing observatories became the tradition of Islamic states, and close to fifty observatories were established in the Islamic world until the end of the Ottomans. [ABSTRACT FROM AUTHOR]

Astronomide çeşitli problemlerin grafik olarak gösterilmesi, yıldızların yükseklik açılarının ölçülmesi, enlemlerin belirlenmesi, zamanın ölçülmesi, burçlarla ilgili bilgilerin elde edilmesi gibi alanlarda kullanılan usturlab, 18. yy.a kadar denizcilerin açık denizde yer bulmada yararlandıkları bir araçtı. Bir tür kadran askı sistemi ile gözlemde dik olarak kullanılan, taşınabilir bir araç olan usturlab ile ana konumlarda bulunan yıldızların ve güneşin ufuk üzerindeki yükseklik ve azimutları doğrudan ölçülerek konum belirlenirdi. Astronomi tarihinde en yaygın ve en tanınmış araç olan “Astrolabe” olarak adlandırılan usturlab, M.Ö. 4-2. yy.da Yunanlarca bilinmekteydi. Antikçağ’da belirli bir gelişim gösterse de, asıl çeşitliliğinin ve kullanımının 8-9. yy.da Arap-İslam kültüründe arttığı bilinmektedir (1). Haçlı Seferleri sırasında ve Endülüs döneminde Müslümanlar’dan öğrenilen usturlab, özellikle İspanyol ve Portekizli denizciler tarafından enlemleri kutup yüksekliğine göre bulmadaki pratikliği sayesinde açık deniz seyrinde kullanıldı. İslamiyet’in ortaya çıkışı ve geniş bir coğrafyaya yayılmasıyla birlikte namaz, oruç gibi ibadetlerin zamanının ve kıble yönünün belirlenmesinde usturlablar kullanıldı. Osmanlılar’da ise İslam kültürünün devamı niteliğinde gelişen astronomi, 15. yy.ın sonlarına doğru kurumsallaşarak “Müneccimbaşılık” kurumu altında faaliyetini sürdürdü. Bu kurum bünyesinde yer alan muvakkithane ve rasathanelerde usturlab yapımı ve kullanımının devam ettiği görülmektedir (2). Ayrıca usturlablar Türk denizcileri tarafından 15-16. yy.larda denizde kolaylık sağladığı için yoğun olarak kullanıldı. Bu dönemden elimize ulaşan İstanbul’da çeşitli kurumlarda korunan usturlablar bulunmaktadır

Copyright of Journal of International Social Research is the property of Journal of International Social Research 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 Journal of Theory & Practice in Education (JTPE) / Eğitimde Kuram ve Uygulama is the property of Journal of Theory & Practice in Education 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 International Social Research is the property of Journal of International Social Research 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 Necatibey Faculty of Education Electronic Journal of Science & Mathematics Education is the property of Balikesir University, Necatibey Faculty of Education 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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Unification of the Islamic calendar was much needed and is a major requirement for Muslims today in the running of worship. Uniformity in to worship and celebrate Islamic holy days is something that has been long awaited. An expectation of the Islamic calendar is determining who has the certainty that a better and more organized for various purposes. However, it is in conflict with a different concept of the new moon from several groups paradigm respectively, both from the perspec tive of science and religion. Hilāl is one of the main sources in the preparation of the I slamic calendar. Currently, the definition of the new moon is very diverse. Which d efinition is used for the initial determination new month of hijriyah, both from the perspective of astronomy or fiqh, or combination of them. Therefore, the article is devoted to the redefinition of the concept of the new moon from the perspective of science and fiqh, that synergy occurs between fiqh and the astronomical new moon to determine new month of Islam. So that the unity of the Islamic calendar can be realized well.

Communication and interaction between religion and science is as old as the human history. This communication and interaction has occurred at times in the form of settlement and dialog and at other times in the form of clash and integration. Over the course of the history, there were times when religion affected science and vice versa. After the Renaissance, when the interest in scientific classics of the ancient world re-emerged in Europe, a rebirth was experienced in theology, thought and natural sciences. One of the scientific areas that saw development was, obviously, astronomy. Astronomy was not a field of science that the church was ignorant of. As an intellectual activity, astronomy was taught in the church and monastery. Astronomy education in churches and monasteries was based solely on repetition. The most original works done were translations of astronomy books from Arabic, which were then presented as new theories. However, there was still scarce information about planetary astronomy. Maybe the most original additions to astronomy were theological interpretations about it. The church direly needed astronomy especially in calendar calculations. The church became acquainted with Aristotle’s On the Heavens and Ptolemy’s Almagest. In spite of developments in Europe such as religious reforms and geographical explorations, the church, under the influence of leaders of the church, defended the geocentric universe theory revealed in Aristotle’s work titled On the Heavens and developed in Ptolemy’s Almagest and turned this into a religious dogma. Interest in astronomy and noteworthy astronomical studies, on the other hand, started in Europe with translations from Arabic into Latin after the 15th century. We see that in this new intellectual environment emerging after the Renaissance, communication and interaction between religion and science took on a completely different dimension and transcended to a different level. Having an old history, the church appeared to lose its rightfulness in many areas and especially its veracity in natural sciences, although it was still an undisputed power in all domains. In this context, Copernicus, who was a religious functionary at the same time, put forward a new model of the universe that was an alternative to Ptolemy’s astronomy, which was turned by the Church into a dogma. This model, expressed as a heliocentric model, was revolutionary. It not only criticized classical astronomical models, but also aimed at the Church, which based itself of the Ptolemaic model. If the universe was geocentric, either God would be mistaken - in which case Christianity and the Church would be deemed completely void - or the new astronomical models were mistaken. Since it was impossible for God to be mistaken, the new astronomical models were false. However, according to new calculations, the new model was more reasonable and acceptable. Nevertheless, if this new model turned out to be accurate, both the Holy Scripture would be falsified and the church would have made a mistake. Therefore, the ancient religious heritage is under impending radical criticism. Even though Copernicus dedicated his work to the pope, especially Luther and Calvin raised harsh objections to Copernicus on theological grounds. However, Copernicus was targeted not only by religious functionaries, but also by certain scientists. Nonetheless, such harsh criticism was not raised from the scientific community. Undoubtedly, the main reason for the clash between the Church and new scientific developments stemmed from literal readings of the Holy Scripture. Adopting a rigid literal approach by equating textual interpretation with the text itself, Luther and Calvin naturally brought science and religion against each other. Ironically, this new theory was put forward by Copernicus, who was a religious functionary himself. As claimed by some researchers, if such a theory had been propounded at a time when Church leaders such as Thomas Aquinas, who was influenced by Averroes, were in power, the religious texts would have been interpreted in line with scientific development and such a clash would have been avoided. However, we observe that the Church dogmatized previous interpretations instead of generating new ones. This attitude of the Church later caused deepening and radical breaking of the fault lines between different disciplines of religion (Christianity) and science. If, in the relevant period, the Church could have eluded dogmatism and science could have eluded ideologism, then the process would have unfolded more healthily. Although the actors have changed, it appears that in modern age, the nature of the problem between religion and science continues over the same erroneous notion. [ABSTRACT FROM AUTHOR]

Copyright of Erzincan University Journal of Education Faculty / Erzincan Üniversitesi Egitim Fakültesi Dergisi is the property of Erzincan University Faculty of Education Journal 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.)

Studies which advance notice of future events with its unique style and method can be described as "melhame", is also called as "melhame/melheme", "mülhime/mülheme". The dictionary definition of "Melhame" is conflict or war resulting in massive losses or defeat; but as a term, it means to be prophecied the future of a society or community or a state thanks to particularly astronomical and meteorological phenomena by a sultan. Melhames are translated into Turkish at the beginning of the XV. century and they have attracted great interest. Becouse, there are predictions and prophecies for the future of the Ottoman sultans and territory in the melhames, for to not further spread of those prophecies, those works have entered to the list of banned printing publications at the 1900s. Source of our review of the work and the most melhames attributed to the Prophet Daniel. Mülhime-name, registered with the inventory number 06 Hk 3952/1 at Ministry of Culture and Tourism of Turkey Manuscripts, is a melhame example consisting of 14 leaf. This study has focused on vocabulary of melhames which have not emerged and have not emphasized until today. [ABSTRACT FROM AUTHOR]

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Vâcidiye Madrasah was built by Mübârizüddin Umur b. Savcı who is one of Germiyanids’s chieftain on 714 (1314-1315) in the period of Yakub Bey who is one of the Germiyanids lords. The Madrasah was reputated as Vâcidiye Madrasah after Abdülvâcid b. Mehmed’s (Molla Vâcid) assignment the district, his long timed lactures and being buried there when he died. Exiting of open roof and the same in side rooms, existing of roumores about a place in which observatory tools can be used and existing of prooves about Kutahya’s astronomical interests was traditional and Abdülvâcid’s study on the issue, were commented that the place was possibly used as meteorological observatory as well. The Madrasah which not all of it’s instructors could be identified especially because of its low rank, was restored in different times and after last restoration on 1999 it has been transformed into museum. In this work, Vâcidiye Madrasah is extensively taken in hand as a whole beside its basic speciality, the matter of its being a meteorological observatory and its instructors in light of some archive documents that was used first time. [ABSTRACT FROM AUTHOR]