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This article analyzes Edward Young's nuanced employment of Islam and appropriation of the Qur'an, first translated into English as The Alcoran of Mahomet in 1649, to attack allegorically the Tories' aspirations to support James Francis Edward Stuart (1701–1766), who was nicknamed "the Old Pretender" by the Whigs and James III by the Tories, to restore Catholicism/Islam into Hanoverian England. Edward Young's The Revenge (1721), which adapts Shakespeare's Othello (1604), dramatizes the Moor Zanga, who is of royal Moorish descent and the captive of the Spanish general Don Alonzo, performing Jihad on himself in revenge for the slaughter of his father king and nation by Alonzo/George I. The character of the Muslim Zanga embodies two levels of materialization and refashioning from the Whigs' perspective: Firstly, he connotes George I's Turkish servants, Mahomet and Mustapha, who signify the Hanoverian king's power and dominance over the Turks. Secondly, he draws a parallel to the Old Pretender's and the Tories' rebellions of 1715 and 1719 within a Jihadist and Qur'anic framework, serving as a political allegory of the Tories' attempts to dethrone George I. [ABSTRACT FROM AUTHOR]

As the concept of postsocialism faces increased scrutiny, there is a call to expand its spatiotemporal scope beyond socialist contexts in order to reclaim its analytical capacity. In Azerbaijan, the quiet resurgence of tezkirahs – biographical anthologies rooted in both the Islamic and Soviet traditions – presents an opportunity to explore how former Soviet citizens can bridge different histories, countries, and cultural traditions to nurture an expansive sense of collective presence and moral dignity after seventy years of communist rule and disconnect. These texts help Azerbaijanis chart their diverse roots in the former imperial domains of Persians, Turks, and Russians and absorb them into their vision of who they once were and could be again. Writers and readers of tezkirahs establish connections to non‐socialist pasts and places through what I refer to as temporal pathways, where traversing time becomes a journey to another place, and vice versa. By exploring this spatialized historical sensibility through the capacious ethnographic‐textual lens of an Islamic genre, this article sheds fresh light on postsocialist possibilities. [ABSTRACT FROM AUTHOR]

Copyright of Route Educational & Social Science Journal (Ress Journal) is the property of Ress Academy 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 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.)

The conversion of Turks to Islam is one of the topics that have led historians to conduct fundamental research. The time when the Turkic people first got acquainted with Islam, the reason for their conversion to Islam, and as a result, their diligent efforts to spread the religion have not left indifferent researchers from the medieval historians to the present day. The purpose of this article is to show the place of Turks in Islamic history by conducting a comprehensive analysis of hadiths. Scientific research is aimed at collecting hadiths about the Turks, which are often found in history books, considering their sources in detail, and providing extensive explanations of hadiths. In accordance with these tasks, the comparative and historical method was widely used during the work with the data. Thus, the ultimate meaning of the hadiths and the similarities and differences between them were determined. During the research, along with the works of medieval historians Jahiz, Mahmud Kashgari, Hamawi, Juaini, recently published articles and books were consideedit. It was determined that the source of the hadiths found there are "Qutub al-Sitta", Tabarani's mujjams, Abu Yagla's musnad collections. In addition, not limited to the meaning of hadith, based on classic books such as "Fath al-bari", "al-Mawdugat", interpretations of hadiths were given and evaluations given by hadith experts were shown. We hope that the results of the research work will be useful to researchers who have focused on this topic. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari 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.)

Gülay Türkmen's book, "Under the Banner of Islam: Kurds, Turks and the Limits of Religious Unity," explores the failure of the idea of "Islamic fraternity" to resolve the Kurdish issue in Turkey. The book analyzes the role of religion in ethnic conflicts, using a theoretical framework that considers different interpretations of theological content and examines identity formation and doctrinal debates. Türkmen introduces a typology of ethnic and religious identities among Kurdish and Turkish religious figures, highlighting their role in shaping identities through boundary-making strategies. The book concludes that different conceptualizations of religious and ethnic identities, along with political and historical factors, explain why Sunni Islam has failed to resolve the Kurdish issue. The study is comprehensive, inclusive, and well-written, making it a valuable resource for research on evolving Kurdish Islam and related fields. [Extracted from the article]

Copyright of Philostrato is the property of Epiarte, S.L. 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 adoption of Christianity brought the historical relationship between Rome (Byzantium) and Armenians to a different and closely related point. By relying on its imperial power, Byzantium aimed to include the Armenians in its central state system and to assimilate them, and while doing this, it used religion as an important tool. However, permanent political movements from the East always interrupted this policy of Byzantium. The great war of the Sassanids, the ensuing arrival of Islam and the enormous dominance of this religion reduced both the political and religious power of Byzantium in the Eastern region. After a long Muslim-Arab domination, Byzantium wanted to regain the political and religious power it had lost since the middle of the 9th century and started a religious opening towards the East. The Armenians, who did not want Arab domination, gave great support to this opening of Byzantium and even wrote letters to Byzantium and invited them to the East. However, this situation again exposed the Armenians to a religious oppression and caused the Armenians to follow a policy of religious balance for a period of approximately one hundred and fifty years. This political period, which passed with ups and downs, made its impact felt deeply on the Armenians, such that this policy would bring the Armenians closer to the Turks, who came to the Anatolian lands and were the new owners of these lands. Byzantium, on the other hand, would withdraw from this scene irreversibly. In our study, we will examine the religious policy of Byzantium in Armenia after the Arab domination and try to present the data we found in the sources in our article by comparing them. [ABSTRACT FROM AUTHOR]

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يسلط هذا البحث الضوء على العلاقات الممتدة بين العرب والأتراك ومعرفة كل منهما لغة الآخر، كما أنه يمر بشكل سريع على تاريخ الترجمة بين اللغتين ويبرز دواعيه وأسبابه، ويظهر الحاجة لاستئناف حركة الترجمة وضرورة أن تكون من الطرفين ولا سيما في المجالات المشتركة لتكون عوناً لبناء تصورات صحيحة تقوم عليها علاقات صحية بعيداً عن التنميط والتعميم الذي ألقى بظلاله على الجانبين منذ سقوط الدولة العثمانية وما تلاه من تشكُّل الجمهوريات الحديثة إلى زمن قريب، كما أنه يشير للمتوفر من المترجَم وكميته ومدى صلاحيته في بناء مثل هذه التصورات، وفيه إشارة لبعض سلبيات الترجمة الحالية ومقترحات لتلافيها وتحسينها ضمن رؤية مُخَطط لها تنظِّم الجهود المبعثرة في هذا المجال وتضعها في أطر يحتاجها الباحث والقارئ وتلبي حاجة للمكتبة الثقافية. ويشير البحث للتطور التاريخي الذي لم تعد فيه الدوافع الدينية أو السياسية فقط حاجة للترجمة بين اللغتين كما كان الحال في معظم مراحل تاريخ العلاقات العربية التركية، حيث استجدت دوافع اقتصادية وعسكرية لتكون مع الدوافع العلمية والدينية والسياسية مجموعة دوافع تجعل الحاجة للترجمة أكثر أهمية.تم إعداد هذا البحث بالاشتراك بين باحثَين، حيث عرض الدكتور رمضان يلدرم للشق المتعلق بواقع الترجمة عن العربية وتاريخها في الفضاء التركي، وعرض الباحث إبراهيم إسماعيل للشق المتعلق بواقع الترجمة عن التركية وتاريخها في الفضاء العربي، وخرج البحث بنتائج تفيد بأن تراجم الأترك عن العربية ولا سيما في الشق المتعلق بالعلوم الشرعية والفكر الإسلامي غنية وهي نتيجة لتراكم جهود المترجمين منذ دخول الأتراك الإسلام وإلى اليوم، وفي المقابل فإن تراجم العرب عن التركية بدأت تنشط في القرن الماضي، وإن كانت في أغلبها في مجال الأدب والرواية؛ غير أنها بدأت تتوسع إلى مجالات أخرى في الفترة الماضية، وخُتم البحث بمجموعة من التوصيات أبرزها الدعوة للعناية بالمجالات المشتركة ومنها بطبيعة الحال ضرورة أن تكون الترجمة في هذه المجالات من الطرفين، فكما ترجم الأتراك أبرز مؤلفات الفكر الإسلامي الصادرة في القرنين الأخيرين في البلاد العربية إلى اللغة التركية؛ فينبغي كذلك أن تترجم إلى اللغة العربية أبرز أعمالهم العلمية في هذا المجال ولا سيما ما تم إنجازه في أكاديمياتهم العلمية في العقود الأخيرة، وفي هذه النقطة تحديداً نبَّه البحث للاستفادة من إمكانات الطلبة والأكاديميين خصوصاً مع وجود عدد كبير من الأكاديميين الأتراك العارفين بالعربية، ويقابلهم عدد كبير من الطلبة العرب في الجامعات التركية الذين باتوا في عداد العارفين باللغة التركية.

While religiosity can help immigrants maintain their ethnic identity, some have argued that it can hinder national identification with the host country. This study looks at the relationship of religiosity with both German and Turkish identification among Germans of Turkish descent, the largest minority group in Germany. Adopting a three-dimensional conception of religiosity, it distinguishes between individual, subjective and communal forms. The results of ordered logistic regression analyses underscore a significantly positive relationship between subjective religiosity and Turkish identification. Concerning German identity, the findings do not show, in the full model, any form of religiosity having a significant relationship with German identity. The results demonstrate that not all forms of religiosity are of equal importance for identity formation. Furthermore, the findings also call into question the importance of religiosity on the identity formation of allochthonous groups, especially when compared to other factors. [ABSTRACT FROM AUTHOR]

The phenomenon of well-being, which has been an important part of sustainable development plans in recent years, has been on the agenda of both individuals and societies, especially with the outbreak of the coronavirus pandemic. The relationship between globalization and well-being has started to gain more importance in this process. On the other hand, despite globalization’s positive effects, it has encountered a very reactive attitude in Muslim societies due to the effect of cultural change in its essence. In this context, the effect of globalization on the level of human well-being in Turkey, as an example of a Muslim country, will be emphasized. The study covered the years 1990-to 2018 and the time series technique, one of the econometric methods, is applied. To examine the long-run relationship between the series, Johansen co-integration analysis is employed. To obtain long-run coefficient Fully Modified Ordinary Least Square and Dynamic Ordinary Least Square Techniques are used. We use Granger causality analysis to reveal short-term relationship between the series. Although globalization contains the possibility of cultural and value homogenization, as a result of the empirical analysis, it is found that there is a long-term relationship between globalization and human well-being. In addition, in the long-term analysis, it is concluded that globalization has a positive and statistically significant effect on human well-being. The outcome of causality analysis confirms that there is not any causality relationship between human well-being and globalization. The study is important in the context of researching the relationship between globalization and well-being in the Turkish sample for the first time in the literature. [ABSTRACT FROM AUTHOR]

Copyright of bilig: Journal of Social Sciences of the Turkish World is the property of bilig: Journal of Social Sciences of the Turkish World 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 Asia Minor Studies is the property of Asia Minor 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.)

Nicholas Rowe's Tamerlane (1701) dramatizes the nuanced and complex relations of England during the Glorious Revolution with the Turkish Empire, recalling William III's efforts in mediating the Treaty of Karlowitz in 1699 as a permanent peace between the Turks and the Holy League in order to end Louis XIV's imperial gains from the Turkish wars. Axalla's incarnation of the English ambassador, Lord Paget (1637–1713), indicates Rowe's play as a celebration of English diplomacy with the Porte. Notwithstanding modern scholars interpreting the character of Bajazet as a historical parallel with Louis XIV, it is worth noting that he also connotes Sultan Mustapha II (1664–1703), who endeavored to restore ancient Turkish conquests by fighting in the wars in person. The circulation of the trope of "the most Christian Turk" during the Glorious Revolution as a designation of Louis XIV reflects the Turkish–French military alliance against which Rowe's play stands out. Moreover, Tamerlane keeps shifting the parallel between, on the one hand, William III, as noted by Rowe, and, on the other, as a revisionist, peaceful Muslim. Tamerlane appropriates several verses that call for peace from the Qur'an, which was translated by Alexander Ross as The Alcoran of Mahomet in 1649. [ABSTRACT FROM AUTHOR]

West European visitors to the Ottoman Empire in the early-modern period frequently referred to sodomy. They depicted it as a common practice there, associated particularly with 'renegades' (converts to Islam). The report of an investigation into a sexual scandal at the Venetian embassy in Istanbul in 1588, discussed here, shows special sensitivity to this issue. Historians generally discount the comments of visitors to Ottoman territory on this topic, either dismissing them as mere prejudice, or arguing that the practices they observed were equally current throughout western Europe. This article contests both of those assumptions. While prejudice was indeed present, the observations were accurate overall –– as Ottoman sources confirm. The practices were not equally prevalent in western Europe; they were specific to a pan-Mediterranean culture of same-sex relations between adult men and adolescents. But although the practices were essentially the same, there were significant differences between the Ottoman/Muslim Mediterranean societies and those of the Christian western Mediterranean. In the latter, religious and legal norms were more severe, affecting the degree to which such sexual behaviour was public and culturally expressed; in the former, a strong cultural tradition of homoeroticism gave some legitimation to these same-sex relations, and made them more avowable. [ABSTRACT FROM AUTHOR]

Copyright of Al-Bahith Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Burhan Sait, who devoted his life to the struggle of seeking and enforcing the rights of Yugoslavian Turks, took Atatürk as an example in this matter as well as in other subjects. In the time of Tito, Atatürk was always praised by the socialist administration and by the Turks. Burhan Said, one of the last youths of the socialist era, also admired Atatürk. Until the disintegration of Yugoslavia, it was unthinkable for Burhan Sait to openly say that he was a nationalist-Turkist and Kemalist due to the peculiarities of the period. This only occured after 1990, when the disintegration of Yugoslavia began. Burhan Sait saw that the modern Turkey was being formed owing to Atatürk and his reforms. He regarded the hostility toward Atatürk, seen among the religious-sectarian group within the Turks in the region, as an obsession with seeing Islam only in form. The fact that some Muslim Albanians, embraced Atatürk for his Albanian roots but rejected him in the issues of caliphate and sharia should be seen as an ethnic obsession. Burhan Said recommended that the Turks of the region should not stray from Atatürk's path. [ABSTRACT FROM AUTHOR]

The Turk is a looming figure in Martin Luther's theological imagination, emerging again and again as a rhetorical tool and historical reality in his thought and work. Yet, Luther's treatment of the Turks has received relatively little attention despite continuities in his polemical project with the Jews. In the 1540s, Luther outlined a systematic theological interrogation of Muslims' humanity and applied his own Christian theological anthropology to determine that, on the basis of belief in the Koran, Muslims do not fit the criteria to be human persons. This article examines this claim to identify ways theology and cultural bias worked in tandem to reinforce this nefarious commitment in Luther's thought. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ottoman Literature Studies / Divan Edebiyatı Araştırmaları Dergisi is the property of Journal of Ottoman Literature 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.)

Turkish-origin people living in Germany have always been a subject of discussion, since there is a significant Turkish population that mostly immigrated in 1960’s with labor agreements. There are also other Muslim populations in Germany, such as African, Iranian, and Palestinian, however, Turkish Muslims living in Germany are the most populous migrant group in Germany and a popular target for anti-Muslim racism. This study focuses on German policies towards Islam and Muslims living in Germany. Before deeply analyzing the German Federal Government’s policy on Islam, there is a discussion about the kind of Islam that would be appreciated by Germany. Accordingly, an evaluation of the perception of Islam in Germany using the example Muslim Turks in Germany follows. Meanwhile, in the subsequent section, there is a discussion about the German Islam Conference and its outputs. The German Islam Conference is one of German politicians’ important projects for the integration of Muslims into Germany. In order to understand what Germany really wants to attain, either the empowerment or the assimilation of Muslims, the study focuses on discourse and aims to shed light on the current situation of the perception of Islam in Germany, as well as how Turks are affected by this discourse.

After being introduced to Islam, Turks started serving as mercenaries in armies of Islamic states. They served in various ranks of first in the Umayyad army and then in the Abbasid army. Meanwhile, the Daylamites, had converted to Islam after Islamic states entered into the territory of Daylam in the 8th CE (3rd century AH) and also started being recruited into the Abbasid army. The Daylamites, were prominent with their battle qualities, and, like the Turks, also served in the army as mercenaries. The Daylamites, encountered the Turks for the first time in the Abbasid army, and these two groups to fall into strife from time to time within the Abbasid army. Due to the Turks being in the upper echelons of the Abbasid army, the Daylamites always considered the Turks their rivals. As a result of the weakening of the Abbasid political authority in the 10th century CE (4th century AH), many local dynasties emerged in Iran. As one of these, the Buyids of Daylamite origin soon dominated west of Iran and also conquered the Abbasid caliphate. This study will evaluate the causes of the conflicts between the Turks and the Daylamites, and the rebellion Commander Rūzbihān of Daylam, which endangered the political life of the Buyid dynasty, using primary sources from the period. [ABSTRACT FROM AUTHOR]

The subject of this study is to identify the traditional practices of Turks living in the city of Prizren and Gilan in Kosovo in relation to married from the main transitional periods of human life and to reveal the practices performed accordingly. In these periods any individual is prepared for new life, new period in life with various practices and beliefs. Kosova Turks are a Muslim society. Therefore, it has been observed that Islam has a great influence on their traditions and beliefs. As in many Turkish communities, it is possible to see the traces of their pre-Islamic beliefs. The general characteristics and religious understanding of Kosovo Turks have a great role in preserving and keeping the traditions alive. With these features, many traditions and traditions that remain from their ancestors in their lives are still alive with all their vitality because they do not lose their ties with the past. As a reflection of the deep-rooted history and historical and cultural accumulation of the Turkish Nation, the traditions, customs and beliefs of the Kosovo Turks are very rich. [ABSTRACT FROM AUTHOR]

Max Müller is one of the most important religious researchers of 19th century England. Considered as the History of Religions founder, Müller draws attention with his studies on Eastern Religions. The general perspective of his comments on Islam and Turks is like this. His negative thoughts about Turks are mostly related to the domination of the Ottomans in Anatolia and the Balkans. However, Müller’s visit to Istanbul and Bursa with his wife in 1893 eliminated many of his prejudices but not all. In this visit, Müller meets with Sultan Abdülhamid and establishes a warm relationship. He presented the Sacred Books of the East to the Sultan, which he edited, and the Sultan Abdülhamid gave various gifts to the Müller’s family. After returning to England, Müller frequently mentions his experiences in Istanbul and talks with the Sultan. During the deprecation of Western media about the Ottomans, Müller’s thoughts changed. However, this time his analyzes are not entirely black or white. Due to what he saw in Istanbul, gray tones were formed in his thoughts. In this sense, Max Müller’s visit to Istanbul makes a significant contribution to the orientalist perspective and the importance of the data taken from the field in terms of understanding the other.

Shahab Ahmed's What Is Islam? The Importance of Being Islamic (2016) challenges Islamic Studies scholars, (art) historians, and anthropologists to reconsider theoretical frameworks underpinning historical and ethnographic research. This article addresses Ahmed's concerns that studies of Islam often conceptually privilege orthodoxy, by including drinking and intoxication as worthy of close attention in examining the history and the anthropology of Islam. The case of Wine Shop the Philosopher, run by a former Afghan refugee in The Hague and Amsterdam, is presented after establishing the comparative and interdisciplinary relevance of alcohol consumption in studies of Islam and Muslims. Ahmed's conceptual framework is used and assessed in comparison with the wine shops' contemporary pluralist reality by exploring the idealized boundaries of Persianate culture and Islam in dialogues between Persian-speaking interlocutors. It is argued that alcoholic drinks lend themselves to competing gastro-nationalisms and prompt ethnolinguistic tensions between and within groups with Turkish, Moroccan, Iranian, and Afghan backgrounds in the Netherlands. The focus on diverse, coexisting and clashing drink regimes, in conclusion, allows us to deconstruct dichotomies between sober Muslims and European drinkers, African and Asian believers and European unbelievers, and refugees and citizens. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Social Research / Turkiye Sosyal Arastirmalar Dergisi is the property of Turkish Journal of 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.)

Background and purposes: Alternative tourism activities are becoming more important for the future of Northern Cyprus. In this context, faith tourism, which has gained popularity in recent years, has special importance for Northern Cyprus, a country with essential structures of different religions. In this paper, the importance of faith tourism, which supposedly contributes to the tourism of Northern Cyprus, is revealed through the public's perspectives. Methodology: Data was collected through the questionnaire distributed to 60 respondents. The questionnaire consists of two sections; the first section includes two questions on the socio-demographic characteristics and the second section consists of 10 multiple choice questions to determine the opinions and expectations of people living in the Turkish Republic of Northern Cyprus on faith tourism. Findings: It is found that the Muslim people living in Northern Cyprus have a positive view towards faith tourism, and they have general information about the sites. In addition, they are tolerant of this form of tourism. Contribution: This study is significant in terms of showing the potential of faith tourism in the Northern Cyprus. In this article, a number of suggestions have been presented on how this type of tourism can be developed, especially by taking the opinions and expectations of the people. [ABSTRACT FROM AUTHOR]

In this study, denominative suffixes are examined in the work called Mu'înü'l Mürîd, which was written by Islam in 1313 and contains linguistic features of Harezm Turkish, the language of science and literature in the Turkestan (Middle East) in the 13th and 14th centuries. In this book, which consists of 407 quatrains and includes religious and mystical teachings, denominative suffixes were determined by the method of filing. They were classified and interpreted, and some results were obtained at the end of the study. Khwarezm Turkish is a period that has undertaken a great task for Turks, who converted to Islam, in finding words for new concepts and in explaining new religious teachings to the people in the simplest way possible. Needless to say, this happened because of the expressive power of Turkish. This period has had great importance in terms of shedding light on the past and present forms by determining affixes and words and covering a period in which there was no sharp distinction between the Oghuzes and Kipchaks in terms of language and geography. In light of these, this study is aimed at making various comparisons by identifying the shapes in which all noun affixes are used as functions, by showing the similarities and differences of these affixes, and by presenting a different point of view on derivational affixes, which are still the subject of discussions of Turkish, as they are covered in the work. Moreover, it is aimed at revealing the living and working state of Turkish by means of affixes and making various comparisons between the characteristics of that period and the current forms of the affixes used in that period in terms of structure and function. [ABSTRACT FROM AUTHOR]

The study of the history of the old Turkic peoples with their original cultures, religions, priples of a state (government system), played in history of the mankind an important role, is actual and called for as spiritual culture of all Turks is a part of spiritual culture of a whole human civilization. As it was very truly noted by modern Turkish researcher of Turkic culture Kemal Ugurly in his book "Orhun anitlari" (1, p.9): Orhun monuments do not give in Egyptian pyramids by their significance within world history. The data of historical, ethnographic, archaeological, religion studying, culturological researches, materialsof the within sources testigy of the existence of a rich culture of the old Turks as an organic part of world culture. [ABSTRACT FROM AUTHOR]

Copyright of Studia Historica. Historia Medieval is the property of Ediciones Universidad de Salamanca 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.)

Islamophobia is an imposed term of the West broadly defined as a fear or hatred of Islam and its followers. Prejudice is considered an unjustifiable and harmful incident of discrimination that is related to the rise of Islamophobia. In western opinion, Muslims are warmongers who have extremist approaches towards life, and Islam is a backward religion. This radical mindset has relegated Muslims to an unimportant and powerless position within society and groups, which has triggered anti-Muslim sentiments among nonMuslims. Bullying, surveillance, fear, prejudgments against Muslims have been increased by schools, districts, landlords, and employees on the globe, especially in the western world. Mosque controversies in the United States, anti-veiling legislation in France, the 'minaret' row in Switzerland, the killing of Turkish immigrants in Germany, and hateful statements of Dutch politicians against Muslims are well-known examples of Islamophobia. The paper's primary purpose is to highlight the radical approach and anti-Muslim sentiments of the world in the name of Islamophobia. It will show Muslims are brutally targeted on every forum due to misperceptions regarding Islam and its teachings. Furthermore, the true spirit of Islam and its teachings are highlighted in this paper that Muslims are the ambassadors of peace, and Islam is the only religion of moderation that negates fanaticism and terrorist acts. In contrast, the rebellious acts of a few radical groups do not allow anyone to adopt hateful and intolerant attributes towards the whole nation. [ABSTRACT FROM AUTHOR]

One of the most common beliefs and practices in the Turkish belief system from the past to the present is the beliefs and practices about Hızır and its continuation, Hıdırellez. It is still possible to see these beliefs and practices vividly in the entire Turkish world. Hızır, which is accepted as a religious motif in Turkish culture, is a hero who emerged as a synthesis of the guides with a blue or white beard, seen in pre-Islamic Turkish belief systems, by taking the form of a white bearded dervish with a white beard or white clothes. For that reason, it contains some features of both pre-Islamic Turkish belief systems and the religion of Islam. Hıdırellez is a word that emerged as a result of the combination and fusion of the words Hızır and İlyas in folk language. Believing that Hızır and İlyas came together on May 6, Turks celebrate this day under the name of Hıdırellez Festival with various activities. This is one of the most widely celebrated festivals in the regions where Turkish culture is kept alive. In this study, the situation of beliefs and practices about Hızır and Hıdırellez, which have an important place in Turkish culture, in Denizli region will be discussed with information compiled from field researches and written sources. With this study, it is aimed to transfer the beliefs and practices about Hızır and Hıdırellez, which are decreasing or changing in time, to future generations by recording the recent past and present situation. [ABSTRACT FROM AUTHOR]

The text «Martin Luther inspires and stimulates contradictions» continues the second part of the artcile based on the report read 11. April 2017 in Tscheboskary and published in the previous volume of the almanac. The author raises such questions as the Luther’s attitude to the new picture of the universe (of Copernicus), the reformer’s approach to the relation between Jews and Christians and his view on the Muslims. The author insists on careful historical understanding of Luther’s positions, especially then they are far from the modern one. In the Jewish question, Luther used to be very critical and severe, but the author emphasizes that no government followed specifically his suggestions and ideas. As to the Luther’s approach to the Muslims , in the author’s opinion, the only attractive theme is his demand to understand the other religion correctly. It’s clear that for the contemporary ethnical situation in Europe make necessary for Lutherans to re-estimate Luther. The author comes to conclusion that the only idea that should be taken today is Luther’s understanding of the Revelation as made by Jesus of Nazareth, the Christ.

The usage of titles or laqabs in Turks, Arabs and Iranians, which constitute the essential elements of Islamic civilization, is an ancient tradition. While these peoples continued to use some traditional titles and laqabs along with Islam, they also added them new ones derived from the Islamic tradition. While, in the early years of Islam, caliphs, rulers, governors, viziers and other senior government officials used fewer and partially modest titles and laqabs, since the 10th century serious inflation started in the number of titles and laqabs. As this situation debased their value, over time, a race of exaggerated and pompous titles and laqabs emerged among the rulers. This situation appears particularly after the takeover of Baghdad in 945 by Shiite Buwayhids and the Abbasid caliphs was controlled by the Buwayhid emîrs. In 10th and 11thcentury Islamic sources, rigorous and striking criticisms and examples about the inconsistency and exaggeration in the use of titles and laqabs are manifested. This article will focus on the emergence of this process, its cause, its consequences, and also the reactions and criticisms will be investigated by examples from the contemporary sources. [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 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 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.)

Copyright of bilig: Journal of Social Sciences of the Turkish World is the property of bilig: Journal of Social Sciences of the Turkish World 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 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.)

Copyright of Dirassat in Humanities & Social Sciences is the property of Research & Development of Human Recourses Center (REMAH) 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 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 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 Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Known as the first dictionary of Turkish Language, Divanu Lugati't-Turk is written by Kasgarli Mahmud in 1074-1077. Kasgarli Mahmud who takes the records of every kind of cultural heritage by analycing the Turk societies for a long time, is not only a person interested in language but also is a geographier and searcher of societies' literature. Kasgarli Mahmud who gives a light to the Turkish world because of his important study, makes also possible for us to get clues about the Turkish societies that lived almost 1000 years ago. This study gives a list of the religious and abstract terms of the spiritual lives of the Turk societies who met Islam in the 10 century after Shamanizm. It's also shown in an alphabetical order and also insisted on the rate of Turkish lexical entries. [ABSTRACT FROM AUTHOR]