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Copyright of Nisar: Journal of Religious Studies / Dini Tetkikler Dergisi is the property of NISAR 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 Dinbilimleri Journal is the property of Dinbilimleri 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 Dinbilimleri Journal is the property of Dinbilimleri 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.)

Islamic scholars have written many works on the importance of prayer, which is accepted as a person's request by turning to Allah. In addition to religious, socio-economic and psychological factors, cultural interaction and religious degeneration, it is observed that the request of the rulers and prominent people of the society to write works on prayer is effective in the emergence of the literature on prayer, which has an important place in the Qur'an and Sunnah. Although many reasons are effective in the emergence of prayer literature, it is seen that the aims of correcting the misperceptions about prayer in society and conducting the discussions on the subject on a healthy basis come to the fore. This is because, over time, a number of practices related to prayer that are incompatible with the basic principles of Islam have emerged in Islamic society, which has led to theological debates on the subject. For these reasons, Islamic scholars have written separate works on prayer in order to both build Muslims' conception of prayer on healthy foundations and to resolve the debates on social grounds. In this study, the theological, socio-political, psychological, cultural interaction, religious corruption and desire factors that are effective in the emergence of prayer literature in the Islamic tradition are discussed and the subject is examined through selected sample works. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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 Turkish Journal of History / Tarih Dergisi is the property of Istanbul University, Department of History 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.)

ÖZ: Yazının bulunmasından itibaren çeşitli yazıt ve belgelerde dua ve beddua kullanılmıştır. Dua ve beddualar, uygarlıkların ve toplumların değer yargılarını ortaya koyma ve inandıkları yüce varlıktan isteklerini veya istemediğini ifade etme şeklidir. Nitekim MÖ I. bin yılın ilk yarısında merkezi Tuşpa (Van) olmak üzere kurulan Urartu Devleti hakkında bilgiler edinebildiğimiz yazıtlarda da dua ve beddualarla karşılaşmaktayız. Urartu Yazıtları, gerek zaferleri anlatan gerekse yapmış oldukları imar faaliyetlerini göstermesi açısından çeşitlilik göstermektedir. Bu yazıtların bir kısmının Asurca, bir kısmının ise Urartuca olduğu anlaşılmaktadır. Yazıtlarda geçen dua ve bedduaların çeşitli amaçlara hizmet ettiği görülmektedir. Bu çalışmada işlevsel açıdan Urartu Yazıtları’nda geçen dua ve beddualar ayrıntılı olarak incelenmiştir. Yazıtlarda tespit edilen dua ve beddualar, mevcut düzenin devamlılığını sağlama, kutsala olan saygı, güç ve iktidar sahibi olma, yazıtları ve savaş araç gereçlerini koruma, toplumsal kuralları uygulatma ve propaganda gibi işlevler açısından ayrıntılı ele alınmıştır. ABSTRACT: Since the beginning of written language, prayers and curses have found their place within inscriptions and documents as vehicles through which civilizations and societies convey their value judgments and articulate their desires or aversions toward the supreme beings they revere. This phenomenon is particularly evident in the inscriptions that shed light on the Urartian state, established in the first half of the 1st millennium BC, with its epicenter in Tushpa (Van). The Urartian inscriptions exhibit remarkable diversity, encompassing depictions of victories achieved and construction endeavors undertaken. It is noteworthy that some of these inscriptions are composed in Assyrian, while others are in Urartian. The prayers and curses embedded within these inscriptions serve multifarious purposes, warranting an in-depth examination. This study delves into a comprehensive exploration of the prayers and curses featured in Urartian inscriptions. The prayers and curses identified in the inscriptions were analyzed in detail in terms of functions such as ensuring the preservation of existing societal orders, reverence for the sacred, acquisition of strength and political authority, safeguarding inscriptions and military equipment, and the enforcement of social norms and propagandistic endeavors.

The "Tasbih" is a religious practice widely performed from past to present and is considered an important element of worship in the Islamic tradition. Since the emergence of Islam, there have been various recommendations and narrations from Prophet Muhammad, his companions, and religious scholars regarding the practice of dhikr, especially the recitation of tasbih after prayers, emphasizing the constant remembrance of Allah. Furthermore, the Qur'an contains numerous verses indicating that all beings in the universe glorify Allah. Over time, prayer beads have been adopted as a tool for dhikr or supplication in different religions. Emerging as a means and necessity for counting dhikr in the early years of Islamic history, tasbih has become an integral part of the religious and cultural lives of Muslims today, embraced by members of various Islamic denominations. Consequently, different Islamic sects have imbued tasbih culture and usage with various meanings within their own frameworks. This study focuses on the "Turbet Tasbih", which holds a special place among the followers of the Shia-Imamiyyah sect. Turbet Tasbihs, made from the soil surrounding sacred graves or shrines, are typically used by Imamiyyah adherents for spiritual connection and supplication purposes. These prayer beads are considered a part of shrine visits and spiritual connections. Turbet Tasbihs may feature different designs, beads, or stones depending on the local traditions and culture of the region. This research first explores the origins of tasbih as an object and how it became integrated into Islamic culture and spread over time. [ABSTRACT FROM AUTHOR]

It is possible to come across the belief in magic and spell breaking, which extends from past to present and is frequently discussed, in almost every society. One of the methods used to break a spell in Turkish society is to pray. It is known that there are many examples of these prayers both in written texts and in oral cultural tradition. One of the spell-breaking prayers that has survived from past to present is the Turkish prayer called bâtıl-nâme. One of the regions where this prayer and prayer-related ritual, different variants of which have been identified, still remain alive is the Palu district of Elazığ. A copy of the bâtıl-nâme prayer, known as batalama/batal-nâme in the region, was written by Sheikh İbrahim Efendi-zâde Ali Efendi. The tradition of reciting and drinking this prayer into April rain water, which is recited to neutralize almost all kinds of magic, is important in terms of culture. Therefore, this study was carried out in order to bring this tradition to light and not to lose it. In this study, the translated text of the bâtıl-nâme prayer will be given, the general features of this text will be listed, and the tradition of breaking the spell with this prayer, which continues in the Palu region, will be emphasized. [ABSTRACT FROM AUTHOR]

In this study, some of the provisions put forward regarding the istikhara prayer, which is generally included in the section of worship of Islamic law and sometimes examined under a separate title by the fuqaha, were discussed using qualitative research and inference methods. In some narrations about the Istikhara prayer, it has been seen that the Prophet recommended the said prayer to the Companions - although he did not perform it himself. Therefore, the legitimacy of the istikhara prayer is based on the sunnah within the religious evidence. Although there is no contradiction regarding its legitimacy, it has been determined that some of the narrated texts regarding the Istikhara prayer have been subjected to criticism, and some concepts in the relevant texts are open to interpretation. These and similar issues have led to the emergence of some fiqh issues, such as the number of rakats of the istikhara prayer, where to recite the istikhara prayer, which works it can be applied to, and whether it can be performed at times that are considered makruh. This situation has led to the emergence of various notable views and ideas within the doctrine. Therefore, in this study, the opinions of the mujtahids regarding the istikhara prayer and some jurisprudential issues related to it are presented together with their arguments as much as possible; The narrations related to the issues were analyzed in terms of carh and tadil, and the issues were tried to be examined in integrity. [ABSTRACT FROM AUTHOR]

Copyright of Dokuz Eylul University Journal of Graduate School of Social Sciences is the property of Dokuz Eylul University Graduate School of Social Sciences 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.)

Language, which is a lively and dynamic system that provides an understanding between people and transfers feelings and thoughts, has a unique use in the religious field, which is one of the most important elements of social life, as well as in fields such as education, literature, art, architecture. In this context, the sermons read to the congregation in Friday and Eid prayers are an effective mass communication tool in many respects. In this study, the language of 52 sermons published on the official website of the Presidency of Religious Affairs in 2022 was emphasized. The sermons were examined through document analysis. The texts of the sermon were first recorded in the Microsoft Word program and then transferred to the Microsoft Excel program by removing every word repetition. In the study, different and repetitive word use, word origins, word types and word meanings are discussed. Necessary evaluations were made in the conclusion part in the light of the findings obtained in the 52 sermon texts examined. In general, it has been determined that 95% of the words in the sermon texts are repeated, the rate of Turkish words is only 47%, and only 7% of the non-literal expressions that add strength to the expression. In this sense, in order to increase the effect of the sermon texts, it has been seen that it is necessary to prepare the mentioned vocabulary elements more carefully. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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 Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur 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.)

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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 Art-Sanat Journal / Art-Sanat is the property of Art-Sanat 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.)

Being an agricultural society Turkey Turkish dialect speakers have the concept of "soil" at the core of their lives both spiritually and materially. People of this society who work on soil in their daily lives and live intertwined with the soil have connected the creation, death, and earning of their "livelihood" to God through the soil due to their religious beliefs. Therefore, they expect it to come through the soil while praying, making good wishes, asking for divine grace for themselves or others. In this study, which made to understand how the relationship between Turkey Turkish dialect speakers and soil is expressed through words of prayer, prayer words about soil which were compiled from the transcribed dialect texts found in the works of dialect researchers were analysed through Thematic Content Analysis method by taking their contexts into consideration. First of all prayer words containing soil phrases were tagged and collected with their contexts by scanning transcribed dialect texts line by line. Afterwards eight common themes have detected by coding the data in the prayings in accordance with three identified research questions. The determined themes reveal in which situations, for whom and for what intentions prayers were said. Thematically categorized prayers have analyzed semantically and meanings and functions of soil phrases which are the focal point of the research are tried to be explained under relevant headings. It was evaluated within which themes the soil was mentioned in prayers, in which contexts which words were chosen when mentioning the soil, and which concepts were meant by these soil phrases. Thus, soil concept in the perception of the Turkey Turkish dialect speakers is tried to be enlightened over their soil related prayers. [ABSTRACT FROM AUTHOR]

Prayer has been the main means of communicating with God since the earliest periods of human history. In the prayer beliefs and actions of Turkish folk belief, some religious motifs have a unique mythological structure. With the premise that mythological thoughts and actions are reflected in beliefs and actions in daily life from past to present, a sociological and anthropological reading method, which is one of the mythological analysis methods related to the mythological origin of thoughts and actions in the prayer tradition, was determined. The religious idea that prayers will be accepted through sacred beings such as stones, rocks, mountains, trees and water, which developed around the ancestral faith and are believed to be sacred, is still alive as a widespread folk belief in Turkey. In this context, the tree, the mountain, the fire symbolizes verticality and its height, with its water cleanliness and clarity, with its representation of vitality and eternity, with its stone or rock symbolizing hardness and solidity, it has been the places where the sacred beings hold space and communication with God by carrying the box of God on it. [ABSTRACT FROM AUTHOR]

Epidemics are contagious diseases that profoundly affect societies and spread rapidly. In ancient times, epidemic diseases in civilizations such as Sumer, Assyria, and Egypt spread to enormous masses in the Hittite society and significantly affected human life. The plague prayers written by Muršili II against the epidemic are essential sources that provide information about the emergence and process of the disease. In these prayers, Muršili II prays to the gods and wants the disease removed from the country. Because the Hittites based the epidemics on religious reasons, they tried to prevent the disease with religious rituals, not with a medical treatment method. The belief in associating diseases with religion caused the epidemic to spread faster and last longer. This disease, which first appeared during the reign of Hittite King Šuppiluliuma I and caused mass deaths, is referred to as henkan/hinkan in Hittite sources. The word Henkan means deadly disease or plague. The plague epidemic, which reached a significant rate of spread during the reign of Muršili II, had an extended period, such as twenty years in the country. After Muršili II, there was no information about the epidemic in the sources. This situation makes us think that the disease left the country during Muršili II. It is unknown whether the epidemic disease experienced is the same as the plague known today. However, the probability that the epidemic was brought to the country by Egyptian POWs is considered vital. When we evaluate the symptoms of the epidemic in Egypt, it is thought that the disease in the region is most likely a plague. In this context, the study aims to create a new perspective on the definition of the disease by revealing the similar and different aspects of the epidemic seen in Egypt and the Hittites. The limited number of studies on the subject is essential regarding the study's contribution to the literature. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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 Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur 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.)

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological 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.)

Epics are studied in two categories that are identified as national epics and folk epics in our literature. The national epics are long verse stories of nations about religious, virtuous and heroic adventures with an emphasis on national characteristics. The folk epics are created by folk poets in different themes in their poems. The main purpose of the study is to investigate folk epics. The folk epics are considered as a genre within the poetry of folk poets from past to present. The folk epics include many diverse themes such as military, widow, supplication, illnesses, animals, bigamy, heroism, husband and wife relationship, famine, homeland, fruit, prayer, advice, war, aging. The tradition of folk epics emerged after the first quarter of the twentieth century, especially in large cities such as Istanbul, when the minstrels began reading poetry in coffeehouses. Afterwards, these minstrels started to earn money by printing and selling these poems in the crowded places, paving the way for spreading folk epics. The minstrels who narrated folk epics have mentioned the events that took place in their hometown and throughout the country in their poems, while not making some interpretations to attract attention via improvisation. These epics were sold in public places by printing 1000 or even 5000 issues on papers slightly larger than the standard A4 paper in the printing offices. The public place were generally squares, yards of the mosques, market places, trains during travel and train stations. This tradition was carried out until the beginning of the 1980s. The tradition of folk epics requires the capability to recite poetry is a as having a sweet tone of voice that will gather the people and knowing musical maqams. Those who had these qualities have persisted their tradition of epics for many years. This tradition, which was in demand until the 1980s, could not find a space for itself as a result of the spread of mass media after this date. The present study contains information about the tradition of folk epics and the identified performers in Sivas. The performers of folk epics in Sivas were examined under two headings. The former includes those who write and sell only epic poems. The latter includes those who have not only written poems in the field of folk poetry, but also written and sold only epic poems for a while. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur 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.)

The manuscript, which tells the story of Judith, who killed Holofernes who is one of the commanders of the Babylonian king Nebuchadnezzar II, and thus prevented the extinction of the Jews, is registered at Paris Bibliotheque Nationale, Suppl. Turc 1301. Apocrypha books consist of a corpus of 13 works of Esdras, Tobit, Judith, Rest of Esther, Wisdom, Ecclesiasticus, Baruch and the Epistle of Jeremy, Song of the Three Children, Story of Susanna, The Idol Bel and the Dragon, Prayer of Manasseh, I Maccabees, and II. Maccabees, which provide important information about the history, lives, belief systems and world perceptions of the Jews who lived in the periods before Jesus. Judith, which is among the apocrypha books, is one of the books written for missionary purposes in Isfehan. The author of the book is Father Gabriel from Paris, a member of the Capuchins, a religious order of Franciscan friars within the Catholic Church. The manuscript was translated from the Hebrew original into Persian and Turkish by Father Gabriel. The Persian side is written in talik and the Turkish side is written in naskh letters. The work bears the characteristics of Azerbaijani Turkish in terms of language features and vocabulary. In this article, first of all, the work is introduced in general terms, then the language features of the work are examined in the context of phonetic events, noun and verb conjugation affixes, construction affixes, and word types. The manuscript provides important information in terms of revealing the development of Azerbaijani Turkish in terms of phonetics and morphology. In addition, it contains rich materials from the past to the present about the vocabulary elements and various stereotypes and idioms. [ABSTRACT FROM AUTHOR]

This translation consists of a two-page risale, which is the subject of Hacı Bektaş Veli's answer to the question asked by his followers/murids. The work is on the last two pages of the work named Rubaiyyat-ı Hayyam, in the Mevlana Museum Specialized Library/Mevlana Müzesi İhtisas Kütüphanesi, No 2599. His followers asked questions and asked for answers to Hacı Bektaş Veli in order to benefit from his fayz in a conversation assembly. He answered the question asked about voluntary prayer and fasting by quoting the same expressions in Hace Abdullah Ensari's İlahi-name. Missing and spelling errors in the text have been corrected. The work is given here, along with a photograph and translation of the original. The work has not attracted much attention so far and has not been evaluated sufficiently in the literature. In this respect, for the first time, with this study, the work was shared with its translation and text. [ABSTRACT FROM AUTHOR]

The human-God relationship emerges as one of the main topics that the Psychology of Religion deals with. Communication that is presented from man to God in the form of belief, worship and prayer finds answers in the form of revelation from God and acceptance of prayer in return. The definition of religion as a spiritual relationship with God brings with it the question of what the “nature” of this special relationship is and what is its psychological basis. The position of the feeling of love, which is more active among the emotional factors that nourish religious life, has been one of the questions that occupied the researchers who tried to examine religion from a psychological perspective. However, although it has great potential in nurturing religious life, the broad, complex and ambiguous nature of the concept of love has led to become distanced from the subject of research, especially in psychology. In this study, the conditions and consequences of the realization of the human-God relationship on the basis of love are discussed first. After that, the concept of love, objects of love and the way the concept of love is handled in the Qur'an are evaluated. Finally, the love of God and the dimensions of this love are tried to be examined. In this research, the documentation method was used. It is assessed that the concept of love has been the subject of quite different evaluations in terms of its nature and objects. Also, it has been evaluated that a love-centered human-God relationship comes to the fore in religious texts, firstly in the Qur'an, and especially in Sufi thought; and that the sources of a love-centered human-God relationship shows up its presence in human nature innately. [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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 Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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.)

Of course, when the name of the Hanafī sect is mentioned, the founder Imam Abu Hanifa comes to mind, while it is clear that the name of Abu Yusuf and Imam Muhammad, who immediately took over as the spokesman of the sect, cannot be passed on without mentioning the name of the Hanafī sect. Besides these, Zufar al-Husayl and Hasan b. Ziyād will come. Abu Hanif is considered an absolute mujtahid, others are generally considered to be intra-sectarian mujtahideen. Although they all think the same about some issues, they can be divided into two or three groups in some, and they can all think differently about some issues. Among these students, Hasan b Ziyād stands out as his ravi because he narrated hadith from Abu Hanifa. He first attended Abu Hanifa's lecture ring, and when he passed away, he continued the lectures of Imam Zufar and Abu Yusuf and reached the level of ijtihad. Some of the scholars who have known him have said, “We have not seen any faqih before him.” He has trained many students. It has been claimed by some scholars that there are rumors that oppose the rumors that come with a strong ravi chain. Besides, many scholars have also modified it. There are no extant works of his. His views are reached thanks to references to his books in various Works. There is no study on the fiqh views of Hasan b Ziyād in our country. In the Islamic world, there is no study conducted on the al- Mabsut axis. In order to determine the views of Şemsüleimme es-Serahsi on the axis of al- Mubsut, it has been tried to be the first work that gives the most space to his views in a timely manner. Sarahsi notes that Hasan b Ziyād stood out among Abu Hanifa's other students in the field of asking questions, Deciphering ‘/main issues, and knowledge of accounts. It has been established that Hasan b Ziyād considers himself in opposition to the first three imams of the Hanafī sect in twenty issues related to worship. In three of these views, he considers the same as Imam Zufar. When we look at the views of Hasan b Ziyād, it is understood that he is an intra-sectarian mujtahid, since he performs ijtihad within the framework of the general procedure of the sect. It is seen that reasons such as the omen of verses related to the subject, the strength of the hadiths to be evidence, different comparisons and mental retention are effective in his thinking differently from other imams. Hasan b Ziyād thinks differently about the following issues in the department of worship: Wetting the head while performing ablution, vomiting is vomiting while praying, Bathing on Friday, well cleaning, the use of dog skin, travel betting, Friday is the adhan, performing prayer worship with sign language, Reciting the Fâtiha prayer in prayer, prayer is not accidental, an accident of prayer worship for a person who has just become a Muslim, prayer worship with the congregation, it's time for the afternoon prayer, violation of ablution during prayer, it's a nezir itikaf, alms given during the month of Ramadan, private matters related to women, farew. [ABSTRACT FROM AUTHOR]

Various essays of American folklorist Alan Dundes, which he wrote between the 1960s and 2000s and had limited access as they were published in foreign journals and special issues, were collected by Simon J. Bronner posthumously in The Meaning of Folklore (2007). The aim of this essay is to present two main approaches that Dundes used to analyze the folkloric material and to get the meaning, aim and function of folklore. Dundes uses structuralism according to the Russian structuralists, especially Vladimir Propp’s morphology, Czech structuralists and Claude Lévi-Strauss’ analysis of myth. Also, he not only uses the signifier plane as has been defined by Ferdinand de Saussure but he also uses psychoanalysis on the signified plane, in other words, while analyzing the meaning and context of folklore. Therefore, in this essay Dundes’ distinctive approach on structuralism and psychoanalysis and their relations will be presented. In structural analysis Dundes uses motifeme which he adapted from Kenneth Pike for the smallest unit that is described by Propp as function, the sequential and stable structures, and he analyses these units by using emic units, specific to culture, and Claude Lévi-Strauss’ binary opposition theory. In psychoanalytic analysis he adapts Freudian concepts like ‘repression’ and uses ‘projective inversion.’ He reaches symbolic meanings through sexual identity and analyses the males’ feminising their opponents to prove their masculinity, and the social and cultural repressed fears and anxieties in the collective fantasy like the sense of ‘the other’ through symbolic meanings. Hence, Dundes suggests ‘identification’ and ‘interpretation’ steps by combining structural and psychoanalytical analyses in folklore analysis. In identification he identifies the material by using structuralism; in interpretation he gets the latent meaning along with the manifest meaning by using psychoanalysis. In this context, in this essay Dundes’ structural analysis of the competitive structure of male games which have male-female binary opposition through cockfight in identification step; his interpretation through psychoanalysis in interpretation step; in interpretation his analysis of symbolic meanings of symbolic equivalences that emerged in identification will be demonstrated. Dundes’ contribution to folklore is that he does not limit himself with Propp’s folktale and Lévi-Strauss’ myth by evaluating the folkloric material as social and cultural expression that is both the verbal and non-verbal genres in both structural and psychoanalytical approaches. Dundes gets symbolic meanings and forms symbolic equivalences among the genres through cross-genre analysis by conducting his structural and psychoanalytical analyses with the major genres, myth, proverb, riddle, folktales, folk song and the minor genres, folk dance, children games, customs, gestures, puzzle, slang, prayer, toast and superstition. [ABSTRACT FROM AUTHOR]

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Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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.)

Many valuable works have been created in the field of book arts, which is one of the most important founding elements of Islamic art. Korans, En’am-ı Şerîfs, prayer and forty hadith booklets, albums, scientific, literary, etc. works, which has been prepared in this context, played an important role in the development of the book arts. In this study, the illumination design analysis of the album recorded in the inventory numbered TSMK H. 2248, which was created in the field of book arts, will be analyzed. In the introduction part of the study, the reasons affecting the development of book arts are mentioned and information about the decorated parts of manuscripts, album and album production is given. Afterwards, the aforementioned album was described and the calligraphers with their kıt’as were introduced. In the following part, the illumination design analysis of each kıt’a was made. This analysis was carried out by bringing the visual and drawing of the design side by side. With the detailed drawings made, the pattern setup and motif details have become more evident. In the drawings, each of the decoration elements that make up the design is shown in a different color, thus making it easier to follow the pattern setup. The designs of the album, which are similar to the important works of the period in terms of decoration, are also discussed comparatively. [ABSTRACT FROM AUTHOR]

Although the coin has changed in shape, weight, value and composition since the first times of its use, its use in shopping has never changed until today. In the study, 49 coins belonging to the Ottoman Period in the Ordu Ethnography Museum were examined. Coins to the museum; 18 came with grant, 19 with purchase and 12 with confiscation, and all of the coins are in the warehouse. Coins; II. Mehmed III. Ahmed, Mahmud I, III. Mustafa, III. Selim, II. Mahmud, Abdulmecid, Abdulaziz, II Abdülhamid and V Mehmed Reşad it includes 10 sultans, including. On the coins, the sultan's tag, his tughra, his title, the place of the minting, the date of the mint and the sentence of prayer are included. 6 of the coins were minted from copper, 31 of them were silver, and 12 of them were nickel, and there is no gold coin. 12 of the coins were minted with hammer technique, 12 by mechanical pressing and 25 by automatic coin presses. Study; It was made in order to reveal the dominance of the Ottoman Period in the region with the iconography, material and decoration of the coins, to introduce the coins to the numismatic environment and to contribute to the coin literature. In addition, it is thought that due to the writing and decoration features on the coins, it will be a source for other sciences, especially art history. [ABSTRACT FROM AUTHOR]

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The religion of Islam has provided many conveniences for those who travel, as it does in all matters. The conveniences provided for travelers are explained in detail in our fiqh books, as in many other matters. These conveniences are; it can be summarized as performing the four-rak'ah prayers as two rak'ahs, leaving the fasts to compensation in case of traveling in Ramadan, decreasing the necessity of Friday and Eid prays, increasing the time of wiping on the meskats to three days and three nights, and being able to receive zakat even if he has money in his hometown. In order for these conveniences to be realized, it should be known what conditions the place of departure and the destination must meet. Hanafis generally determined the place of residence of a person as permanent residence and temporary residence and stated that the provisions of the expedition would be realized by leaving these two places. Other scholars of sect also say that the expedition will only begin by leaving the place of residence. However, in cases where it is necessary or not necessary to intend to reside, or if the residence period is shorter or longer than a certain period, considering that the two places contain different provisions, it is understood that the division made by the Hanafis is more manageable. For this reason, in our study, the types of homeland will be covered according to Hanafis, and the views of other sects will be included when appropriate.In the works of Islamic law, the types of homeland are generally handled under the heading of the pray of guests. Hanafis mentioned three different types of places in terms of shortening prays or not; Mâlikî, Shafii and Hanbali sects, on the other hand, made a distinction between places where prays can be shortened and where they cannot be shortened, and they dealt with expeditionary issues according to these two places. However, according to Mâlikî, Shafi'i and Hanbalis, it is more virtuous for the traveler to shorten the prayer, but it is not obligatory. For this reason, it is important to know the types of homeland in order to clarify where prayer should be shortened and where it is not. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi 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.)

Having free will has always required a quest and movement with it. This does not mean that all the solutions found as a result of such quests are correct. Ruqyah recipes cited in the religious literature can be given as an example of this situation. From past to present, one of the methods that people use to protect themselves, their loved ones, and possessions, and to get rid of various disasters, is called ruqyah. The Modern Era is a period of dizzying developments in health, as in many areas. Even in modern times, when the science of medicine is at its peak, man has not completely abandoned resorting to alternative ways of experience and accumulation dating back centuries. Because the willpower that a person has constantly triggers finding solutions with different alternatives in the face of difficulties. In this context, people prepare medicines, and effective formulas and resorted to prayers and sayings of religion. Although the effectiveness of solutions varies in certain periods, it is known that a person does not leave any of them out with the motive of finding solutions. Named in different ways, ruqyah recipes, some parts of which are based on human experience transferred from generation to generation, and the other part is based on religious elements and transmitted through oral or written texts, present a complex structure in terms of application and content. Because in these practices, elements such as experience, religious practice, customs, and traditions have been intertwined. Ruqyah was sometimes transmitted orally, sometimes in writing. One of the important tools in the written transmission has been religious texts. The fact that there is a religious dimension in the recipes in question or that they are conveyed in religious literature does not mean that all of these recipes are in accordance with religion. Likewise, the existence of recipes that religion does not approve of cannot be a reason for the rejection of the entire area. In this study, some of the ruqyah recipes quoted by Muhammad Attafayyish (d. 1332-1914), an important figure for the Ibazi sect, in his exegesis studies were evaluated. Thus, it is aimed to contribute to the examination of the materials related to the field. In addition, although ruqyah refers to a variety of practices used to protect against various evils, and get rid of diseases or similar troubles, in this study, this concept was used to cover all similar practices. Because in the use of different names, factors such as time, place, customs, content, and dialect can be effective. [ABSTRACT FROM AUTHOR]

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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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