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The German Commission for the Investigation of Health Hazards of Chemical Compounds in the Work Area has re-evaluated ammonia [7664-41-7] considering all toxicological end points. Available publications are described in detail. The critical effect is irritation of the mucous membranes in humans. From three acute studies in humans, the highest concentrations tested of 50 ml/m3, 25 ml/m3 and 20 ml/m3 were evaluated as NOAECs for sensory irritation. The concentration of 20 ml/m3 (average of 0–40 ml/m3) was found to be close to the NOAEC as reversible increases in eyeblink frequency were observed in female subjects. The apparent discrepancy between the NOAECs is due to the concentrations applied and the higher sensitivity of women for alterations in eye-blink frequency as compared to men. Therefore, the maximum concentration at the workplace (MAK value) of 20 ml/m3 is retained. As the critical effect is local, Peak Limitation Category I is confirmed. The excursion factor of 2 is retained because a study found unspecific and slight redness of the eyes in three persons at 50 ml/m3, which was not regarded as adverse. The increased eye-blink frequency after short-term exposure to 40 ml/m3 is considered to still fall within the physiologically normal range and therefore does not contradict the excursion factor of 2. A high detoxification capacity of the liver can be assumed and blood ammonia concentrations were not increased in exposed animals at concentrations in the range of the MAK value. Therefore, damage to the embryo or foetus is unlikely when the MAK value is not exceeded and the classification of ammonia in Pregnancy Risk Group C is retained. There are no data for sensitization in humans or animals. Due to the high vapour pressure and the low boiling point, prolonged dermal contact is unlikely; this applies also for aqueous solutions. Compared with the local toxicity, the systemic toxicity is low. Therefore, skin contact is not expected to contribute significantly to the systemic toxicity.

Menyambut kelahiran bayi merupakan kegiatan yang dilakukan sebagai wujud syukur kepada Allah SWT . Diantara ritual yang dilakukan adalah mengumandangkan azan pada telinga kanan dan ikamah pada telinga kiri jabang bayi . Dasar ritual tersebut adalah hadis Muhammad SAW riwayat Abū Dāwūd, at-Tirmῑzi dan Ahmad yang bersumber dari Ibn Abi Rafi’ . Tuntunan lain adalah dengan mengistiazahi bayi atau meminta perlindungan kepada Allah Swt untuk keselamatan si bayi, berlandaskan Q.S. Ali Imrān (3) ayat 36 dan hadis nabi yang bersumber dari Abū Hurairah dan Ibnu ‘Abbās yang diriwayatkan oleh Imām Bukhāri. Ada nuansa keberbedaan di balik kedua tuntunan tersebut, meski sama-sama bersumber dari hadis nabi, maka pembahasan dalam tulisan ini akan menelaah keduanya baik dari sisi Rijal Sanad dan sisi hukumnya. Penelaahan sisi Rijal Sanad dengan menggunakan ‘Ilmu al-Jarḥ wa at-Ta’dῑl sedangkan aspek hukumnya akan didekati dengan menggunakan teori Ta’āruḍ al-Adillāh , disebabkan munculnya keberbedaan diantara keduanya.

Religion is one of the most important phenomenon which enables and affects communication and order among people. So religion affects in every manner in terms of law systems done and implemented by people, also affects culture and language used by people to express them. The most significant part of this influence is how believers of religions are invited to collective worship. In one hand the symbols, tools and words used during this call shape these invitations on the other hand these invitations are really important in terms of reaching to crowd of people. In this article, this issue will be explored what kind of tools are used for calling believers to worship in Judaism, Christianity and Islam. In Judaism şofar (David’s horn) used for call to worship, in Islam azan, qamah and salah are used as a tool for calling to worship. The applications for calling to worship in Islam are more regular and common than other religions. The applications for the call to worship cover not only to worship of the call but also include a variety of meanings and functions.

DergiPark: 793696 rumeli Azan (The call to the prayer), one of the most significant symbols of Islam, is a call to Muslims to declare the beginning of prayer time and perform their prayers, and also expresses an invitation to Islam for all humanity. Moreover, if the words of Azan are analyzed it is seen that the adhan summarizes the principles of religion and faith. From this point of view, it is possible to say that it forms the basis of Islam. There are narrations in the hadith sources about how to recite the azan, which is among the sacred features of Islam, during and after its recitation. In this work which is written in order to create an awareness of azan, besides drawing attention to the significance of azan; in terms of acceptance of azan and the quality of this acceptance, the narrations taking place in particular Kutup Sıtta and other hadith resources which is relevant to the topic is analyzed in terms of relevance, context and verdict. In this context, it is possible to say that almost all of the narrations regarding to compliance to azan as well as to its quality is valid. In addition to that Prophet Muhammad (pbuh) pay attention to the compliance with azan, and hence it is possible to say that it has a value of worship. İslâm’ın en büyük sembollerinden biri olan ezan, Müslümanlara namaz vaktinin başlangıcını ilan ve namazlarını eda etmeleri için bir çağrı anlamı taşıdığı gibi, bütün insanlığı İslam’a daveti de ifade etmektedir. Bununla birlikte sözlerine bakıldığında ezanın, dinin inanç ve amele dair esaslarını da özetlediği görülmektedir. Bu yönüyle dikkate alındığında ezanın, İslam’ın temelini oluşturduğunu söylemek mümkündür. Daha birçok yönüyle İslâm’ın mukaddesâtı arasında yer alan ezanın, gerek okunuşu esnasında gerek okunduktan sonra ne şekilde hareket edileceğine dair hadis kaynaklarında rivayetler bulunmaktadır. Ezana dair farkındalık oluşturmak amacıyla kaleme alınan bu çalışmada, ezanın önemine dikkat çekilmekle birlikte, ezana icabet ve bu icabetin keyfiyeti ile ilgili Kütüb-i Sitte başta olmak üzere hadis kaynaklarında yer alan konuyla ilgili rivayetlerin isnad, metin ve hüküm açısından tahlili yapılmıştır. Bu analizler bağlamında gerek ezana icabet gerek icabetin keyfiyetine dair varid olan rivayetlerin genellikle sahih hadislerden oluştuğu görülmektedir. Ayrıca rivayetlerin tahlili bağlamında Hz. Peygamber’in ezana icabeti önemsediğini, dolayısıyla ibadet değeri taşıdığını söylemek mümkündür.

The present study investigated the morphology of fresh and brine-cured table olives (TOs) as well as the changes that occur when drupes are attacked by the fruit fly Bactrocera oleae. Morphological analyses were performed using light microscopy (LM) and environmental scanning electron microscopy coupled with energy dispersive spectroscopy (ESEM-EDS). The LM analysis was carried out with bright-field microscopy to evaluate sections stained with either PAS or Azan mixtures as well as unstained sections observed at fluorescence microscopy. The results of the analyses showed that: i) Azan and PAS staining played a useful complementary role, increasing the information provided by the histological analysis. Indeed, in both fresh and brine-cured TOs, epidermal layers and mesocarpal cells were clearly revealed, including sclereid cells. The histological analysis allowed also identifying the presence of secoiridoid-biophenols (seco-BPs) in both cell walls and vacuoles, as well as in the drupe regions that had been attacked by fruit flies, where they were found at higher concentrations; ii) In fresh and brine-cured olives, the excitation at 480 nm revealed the distribution of the fluorophores, among which the seco-BP are enclosed; iii) the ESEM-EDS analysis revealed the natural morphology of fresh olives, including the dimensions of their cell layers and the size and depth of the mechanical barriers of suberized or necrotic cells around the larva holes. In addition, the elemental composition of regions of interest of the drupe was determined in fresh and brine-cured TOs. The results highlighted the effectiveness of combined use of LM and ESEM-EDS in order to obtain a picture, as complete as possible, of the structural morphology of TOs. Such analytical combined approach can be used to support multidisciplinary studies aimed at the selection of new cultivars more resistant to fly attack.

The seed morphology of three Pseudocereal Grains (PSCg), i.e. quinoa (Chenopodium quinoa Willd, Chenopodiaceae), buckwheat (Fagopyrum esculentum Moench, Polygonaceae) and amaranth (Amaranthus caudatus L., Amaranthaceae) was studied by light microscopy (LM) and Environmental Scanning Electron Microscopy coupled with Energy Dispersive Spectroscopy (ESEM-EDS). LM was used with visible light to evaluate either unstained sections or sections stained with Azan mixture and with fluorescent light. The aim of the study was to compare the architecture of the three seeds in order to connect their morphology with nutrient localization. The Azan staining allowed for the visualization of the seed coat, the embryo - with its shoot apical meristem - and the radicle cell layers, whereas the use of fluorescent microscopy identified the cells rich in phenolic compounds. Finally, the ESEM-EDS analysis revealed that the seed coat of the quinoa was thinner than that of amaranth or buckwheat. In all PSCg, starch granules appeared to be located in large polygonal cells, surrounded by a thin cell wall. Several globoids of proteins were observed in the embryo cells. In the radicle section, the vascular bundles of the procambium were evident, while Amaranth only showed a consistent layer of calcium crystals, located between the embryo and the perysperm. The morphological differences of the three PSCg were discussed in the context of their structural resistance to processing technologies which impact on nutritional value of derived foods.

İbadet dilinin Türkçeleşmesi, Cumhuriyetten çok önceki yıllara dayanmaktadır. Hanifi mezhep kurucusu Ebu Hanife, namazın ve ezanın Arapça dışındaki dillerde olabileceğinin mümkün olduğunu onaylamıştır. Meşrutiyet dönemine gelindiğinde aydın kesim, dinde reform isteklerini dile getirmeye başlamışlardır. Bu talepler cumhuriyet döneminde Atatürk'ün dinde milli dil çalışmaları ile başlamıştır. Türkçe Kur'an, Türkçe hutbe, Türkçe namaz, Türkçe dua, Türkçe tekbir, Türkçe Kamet, Türkçe ezan alanlarında çalışmalar başlamıştır. Ancak bu çalışmalardan sadece Türkçe ezan uygulanabilmiştir. 1932'de Türkçe okunmaya başlanan ezan 14 Mayıs 1950'de DP'nin iktidara gelmesi ile de uygulamaya koyulan ilk icraat olmuş ve 17 Haziran 1950 tarihinde ezan yeniden Arapça okunmaya başlanmıştır. Making the language of worship Turkish dates back to many years before Republican administration. The founder of the Hanafi Sect Ebu Hanife has confirmed that prayer (salat) and call to prayer (azan) can be available in other languages out of Arabic. When it comes to the period of Constitutional Monarchy, the intelligentsia began to voice their request of reform in religion.Those requests have started in Republic period with Atatürk's studies about national language in religion.Studies in fields of Turkish Quran,Turkish khutba,Turkish prayer,Turish pray, Turkish saying of Allahuekber, reciting Kamet in Turkish and Turkish azan have started. However only Turkish azan could be applied among these studies.Azan that started to be recited in Turkish in 1932, has become the first action that was put into effect with DP's coming up into power in 1450. And Azan started to be recited in Arabic again in 17th June 1950. 194

Türk Din Mûsikîsi'nde cami mûsikîsi uygulamalarından olan ezan, kāmet ve namaz tilâveti, günün beş vaktinde icra edilip bu uygulamalar makamsal ilişkiyi hâizdir. Makamsal ilişkideki âhengin önemi, insanlar üzerindeki mânevi tesiri artırıyor olmasıdır. Öyle ki cami mûsikîsi geleneğinde her vaktin makamı, o saatin insan üzerindeki etkisi düşünülerek belirlenmiş, beş vakte ayrı ayrı makamlar tayin edilerek, ezan icrası ile başlayan makamın diğer icralarla da uyumlu olmasına riâyet edilegelmiştir. Bu araştırmada, cami mûsikîsi uygulamalarından ezan, kāmet ve namaz tilavetlerinin selâtin ve diğer camilerdeki örnekleriyle karşılaştırılması amaçlanmıştır. On selâtin, on diğer camide icrada bulunan kırk altı kişinin sesleri, doğal performanslarını elde etmek açısından haberleri olmaksızın kaydedilmiş, daha sonra kendileriyle dini mûsikî konusunda röportajlar yapılmıştır. Selâtin ve diğer camilerdeki karşılaştırmaların yanı sıra, kāmette cemaat icraları da alınmış, makamların halka etkisi de görülmek istenmiştir. Mûsikî eğitiminin önemini görmek için eğitim almış ve almamış olan kişilerin de mukayesesi yapılmıştır. Alınan kayıtların biçimsel ve makamsal analizleri yapılarak kāmetin müstakil bir Türk Din Mûsikîsi formu olduğu ispat edilmeye çalışılmıştır. Türk Din Mûsikîsi geleneğinde riâyet edilmesi gerekli görülen beş vaktin içerisindeki uygulamaların makamsal yapısı ve aralarındaki uyum saha araştırması ile tespit edilmeye çalışılmıştır. Adhan, iqamah and salah recitation are practices of mosque music in Turkish Religious Music. Their chants are performed five times a day and pertain to each other in terms of their maqams. The significance of harmony in the relationship regarding maqam is that it increases the spiritual influence on people. As such, in the tradition of mosque music the maqam of each salah time is arranged by considering the influence of that specific time on people. Separate maqams for each five salah time is designated. Starting with performance of adhan, maqam is aimed to be in harmony with other practices.This research aims to compare samples of adhan, iqama and salah chants among mosque music practices in selatin and other mosques. To achieve natural performances, voices of forty-six people in ten selatin and ten other mosques were recorded without giving any prior information. Following this, interviews about religious music were made with these aforementioned people. Along with comparisons in selatin and other mosques, performances of congregation were also taken into consideration to see maqams' influence on public. To reveal the significance of training in religious music, trained and untrained people were also compared. Records were analysed according to their maqams and stylistic features to prove Iqama as a separate Turkish Religious Music form. The maqam structure and harmony among practices within five times which is seen necessary to follow-up in Turkish Religious Music tradition are tried to be determined by conducting field research. 157

Sanatlar içinde çok önemli bir yere sahip olan müzik tasnif edilirken, dini ve din dışı diye iki kısma ayrılmıştır. Bu durum dünya müziklerinde olduğu gibi Türk müziğinde de geçerlidir. Dini musikinin İslam tarihindeki yerini incelediğimizde İslamiyet'in doğuşundan itibaren musikinin var olduğu görülüyor bu çalışmada İslam tarihindeki dini musikinin gelişimi, dini müzik formları ve Ezan' ın tarihsel süreci sizler için incelendi. Ayrıca diğer inançların ayinleri için çağrı örneklerine de değinildi.Anahtar Kelimeler : Dini Musiki, Ezan, İslam Dini While music, which has a very important place in art, is being classified, there are two parts: religious and non religious. This is true in world music as well as in Turkish music. When we examine the place of religious music in Islamic history, we see that music has taken place 6from the birth of Islam. In this study, we have examined the historical process of Ezan in Islamic history, religious music and religious music forms. Besides we have ,considered the examples of calls for the rituals of other beliefs as well.Key Words : Religious Music, Ezan, Islamic Religion 70

Zamanımızda genel kabul görmüş tasnife göre Türk mûsikisi; iki ana başlıkaltında, `dini` ve `lâdini` mûsiki olarak incelenmiştir. Dini mûsikinin kendi içinde kitasnife göre ise `Cami Mûsikisi` ve `Tasavvuf (Tekke)` mûsikisi olarak iki grup vardır.Bu çalışmada cami mûsikisinin en önemli öğelerinden olan ezan'ı mûsiki açısındanincelemeye başlamadan önce Peygamber Efendimiz Hz. Muhammed (s.a.v.)'in Medinedöneminde ilk ezanın okunmasıyla başlayan tarihsel süreçteki uygulamalarıincelenmiştir. Ezanın insan sesiyle okunması sebebiyle mûsikiden faydalanmazorunluğu vardır. Bu sebeple ezanın bütün insanlar üzerinde etkili olabilmesi, güzelsesli ve mûsiki bilgisi olan insanlar tarafından okunması ile mümkündür. Dolayısıylamüezzinlik müessesesi teşkil edilmiş olup çalışmamızda Peygamberimiz zamanındanitibaren müezzinlik ve önemli müezzinler incelenmiştir.Anahtar Kelimeler: Ezan, Müezzin, Mûsiki, Din According to the general accapted classification,Turkish music has been studiedunder two main headings: religious and non- religious. Religious music is also classifiedinto two groups such as Mosque music and Sufi music. İn this study firstly studied theazan which is one of the most important elements of mosque music,and the applicationof it in its historical process form the beginning of the azan in Medina period of ourprophet Mohamed. Since the azan is recited by human voice, music has to be used.Therefore, the azan can be effective if it is recited by sweet voiced people who havegood musical knowledge. So, a specific occupation which is called `muezzin` wasappeared and from the times of our prophet important muezzins have been studied.Keywords: Azan, Muezzin, Religious, Music 110

This dissertation is an ethnographic study of the amplified azan, the Islamic call to prayer, in the Netherlands, adding a sonic dimension to analyses of the politics of Islamic aesthetics in the western world. Often rejected by opponents as noise pollution, facilitating the amplified azan is an example par excellence of state regulation of public religious presence in response to social and political religious intolerance. This research is mainly focused on the Dutch case, but the dissertation situates the study in a transnational trend across Western Europe and North America in which Muslim communities are using loudspeakers for the azan. Building on previous scholarship that takes religious materiality and the senses at heart, the dissertation begins with the metaphysical importance of hearing in Islam, as well as its contested status in the public domain. The call to prayer is furthermore embedded in a broader history of Dutch religious pluralism, in which a Protestant hegemony long demanded a silent piety of religious others, especially Catholics, and moved towards a pluralist understanding of liberal-democracy in the twentieth century. The dissertation shows how ex ante legislation enabled ubiquitous forms of religious presence, such as amplified calls to prayer. Having documented the history of Muslim soundscapes in the Netherlands, the author criticizes encompassing and uni-directional interpretations of the power relation between the secular and the religious, based on his analysis of current religious demands and social and political opposition to Islamic aural presence. The dissertation informs that while cultural forms of secularism exclude Muslim rights to public worship, political and constitutional secularism can enable Muslims demands for amplifying the azan. The study shows how this is effected in architectural proposals for mosques, media debates, law and policy, but also how these come together in negotiations on the ground between residents, municipality and mosque, effectively regulating competing nostalgic home feelings in the process. While opponents experienced the azan as noise pollution, a sound 'out of place,' it was a homemaking strategy for local Muslims. The dissertation ends with a reflection on religious tolerance, contemplating that a sober, morally minimalist conception and practice of tolerance is necessary for a just handling of the future of religious pluralism. In the Netherlands, tolerance is legitimized by the enforcement of equal rights and facilitated by benign forms of secularism, which furthers the actual accommodation process of religious others more effectively than utopian conceptions of living in harmony with difference.

This dissertation is an ethnographic study of the amplified azan, the Islamic call to prayer, in the Netherlands, adding a sonic dimension to analyses of the politics of Islamic aesthetics in the western world. Often rejected by opponents as noise pollution, facilitating the amplified azan is an example par excellence of state regulation of public religious presence in response to social and political religious intolerance. This research is mainly focused on the Dutch case, but the dissertation situates the study in a transnational trend across Western Europe and North America in which Muslim communities are using loudspeakers for the azan. Building on previous scholarship that takes religious materiality and the senses at heart, the dissertation begins with the metaphysical importance of hearing in Islam, as well as its contested status in the public domain. The call to prayer is furthermore embedded in a broader history of Dutch religious pluralism, in which a Protestant hegemony long demanded a silent piety of religious others, especially Catholics, and moved towards a pluralist understanding of liberal-democracy in the twentieth century. The dissertation shows how ex ante legislation enabled ubiquitous forms of religious presence, such as amplified calls to prayer. Having documented the history of Muslim soundscapes in the Netherlands, the author criticizes encompassing and uni-directional interpretations of the power relation between the secular and the religious, based on his analysis of current religious demands and social and political opposition to Islamic aural presence. The dissertation informs that while cultural forms of secularism exclude Muslim rights to public worship, political and constitutional secularism can enable Muslims demands for amplifying the azan. The study shows how this is effected in architectural proposals for mosques, media debates, law and policy, but also how these come together in negotiations on the ground between residents, municipality and mosque, effectively regulating competing nostalgic home feelings in the process. While opponents experienced the azan as noise pollution, a sound 'out of place,' it was a homemaking strategy for local Muslims. The dissertation ends with a reflection on religious tolerance, contemplating that a sober, morally minimalist conception and practice of tolerance is necessary for a just handling of the future of religious pluralism. In the Netherlands, tolerance is legitimized by the enforcement of equal rights and facilitated by benign forms of secularism, which furthers the actual accommodation process of religious others more effectively than utopian conceptions of living in harmony with difference.

This dissertation is an ethnographic study of the amplified azan, the Islamic call to prayer, in the Netherlands, adding a sonic dimension to analyses of the politics of Islamic aesthetics in the western world. Often rejected by opponents as noise pollution, facilitating the amplified azan is an example par excellence of state regulation of public religious presence in response to social and political religious intolerance. This research is mainly focused on the Dutch case, but the dissertation situates the study in a transnational trend across Western Europe and North America in which Muslim communities are using loudspeakers for the azan. Building on previous scholarship that takes religious materiality and the senses at heart, the dissertation begins with the metaphysical importance of hearing in Islam, as well as its contested status in the public domain. The call to prayer is furthermore embedded in a broader history of Dutch religious pluralism, in which a Protestant hegemony long demanded a silent piety of religious others, especially Catholics, and moved towards a pluralist understanding of liberal-democracy in the twentieth century. The dissertation shows how ex ante legislation enabled ubiquitous forms of religious presence, such as amplified calls to prayer. Having documented the history of Muslim soundscapes in the Netherlands, the author criticizes encompassing and uni-directional interpretations of the power relation between the secular and the religious, based on his analysis of current religious demands and social and political opposition to Islamic aural presence. The dissertation informs that while cultural forms of secularism exclude Muslim rights to public worship, political and constitutional secularism can enable Muslims demands for amplifying the azan. The study shows how this is effected in architectural proposals for mosques, media debates, law and policy, but also how these come together in negotiations on the ground between residents, municipality and mosque, effectively regulating competing nostalgic home feelings in the process. While opponents experienced the azan as noise pollution, a sound 'out of place,' it was a homemaking strategy for local Muslims. The dissertation ends with a reflection on religious tolerance, contemplating that a sober, morally minimalist conception and practice of tolerance is necessary for a just handling of the future of religious pluralism. In the Netherlands, tolerance is legitimized by the enforcement of equal rights and facilitated by benign forms of secularism, which furthers the actual accommodation process of religious others more effectively than utopian conceptions of living in harmony with difference.

İbadet dilinin Türkçeleştirilmesinin tarihi derinliği Cumhuriyet'ten çok öncelere dayanmaktadır. Dört büyük mezhep kurucusundan biri olan Ebu Hanife, henüz 8. yüzyılda namazların Arapça dışında başka bir dilde okunmasının mümkün olduğunu dile getirmiştir. Meşrutiyet devrine gelindiğinde Osmanlı aydını, ulusalcı fikirlerin de etkisiyle dinde reform talebinin yanında ibadet dilinin Türkçeleştirilmesini isteyecektir. Cumhuriyet ile birlikte her alanda ulusallaşma süreci başlayacak, bu doğrultuda ibadet dilinin millileştirilmesi çalışmaları da başlatılacaktır. Bunlardan en çok dikkat ve tepki çekeni Türkçe ezan olmuştur. 1932'de uygulanmaya başlayan Türkçe ezan, bir siyasi hesaplaşma konusu olmuş ve 1950 yılında hükümetin değişmesi ile son bulmuştur. Language of worship make Turkish shistorical depth is based on more ago from Republic periot. Abu Hanifa who was built four big sect has mentioned be possible pray except Arabic 8. century yet. When came to constitutionalism period with effect snational idea besides Ottoman intellectual demanded reform of religion they demanded to change worship language. With Republic begin an extensive period of nationalism was began changing worship language. There most draw reaction and take attention were Turkish call to prayer. Turkish call to prayer began to apply 1932 that was politics settlement issue and ended with changing government 1950. 112

Yüksek Lisans Tezi Bu tez TÜBAP 2012/193 No’lu proje desteği ile gerçekleştirilmiştir. Bu araşitırmanın amacı Osmanlı Devletine başkentlik etmiş olan -Bursa/Edirne/istanbul- illerindeki günümüz “Ezan ve Salât-u Selam” musikisi uygulamalarını kayıt altına alarak notaya aktarmak ve icra sırasında ortaya çıkan makam ve ezgisel seyirleri tespit etmektir. Bu çalıGmadaki araştırma evrenini “Türkiye’deki Cami Musikisi” oluştururken, çalışma evrenini ise; “Ezan ve Salât-u Selam Musikisi” oluşturmaktadır. ilgili çalışmanın örneklemi ise; “Bursa-Edirne-istanbul illerindeki Günümüz Sabah ve Akşam Ezanı Uygulamalarının Değerlendirilmesi ile Günümüz Salât-u Selam Musiki Uygulamalarının Değerlendirilmesi” olarak belirlenmiştir. Araştırma ana sorusu “Osmanlı Başkentlerinde Ezan ve Salât-u Selam Musikisi Uygulamalarının Durumu Nedir?” şeklinde belirlenmiştir. Araştırmanın yöntemi nitel araştırma yöntemi olup, alan araştırması deseni ile örnek olay desenlerinde uygulanmıGtır. Araştırmada verilerin elde edilmesinde sesli ve görüntülü kayıtlardan yararlanılmış, bu kayıtlar nitel çözümlemeden geçirilerek verilerin nota malzemesi “Makam 0.1” adlı sayısal inceleme ve çözümleme programı ile çözümlenmiştir. Ortaya çıkan bulgular üç müezzinin görüGlerini ve uzman müezzin görüş ve eleştirilerini kapsayacak biçimde metinleştirilmiGtir: “üç müezzinin birbirlerini tanımamalarına rağmen sabah ve akşam ezanı okuyuşlarında benzer bir icra ve üsluba sahip olmaları” örnek ve dikkat çekici sonuçlardan biridir. Anahtar Kelimeler: Ezan, Salât-u Selam, Türk Din Musikisi, Cami Musikisi, Osmanlı Başkentleri, Selimiye Camii, Ulu Camii, Yıldız Hamidiye Camii Abstract This thesis has been made with the Project support of TÜBAP 2012/193. The aim of this research is to record and transfer the “Ezan ve Salât-u Selam” musical performances to notes, and determine the appearing musical makam and melodical flow during performance in Bursa/Edirne/Gstanbul which were once capital cities in the Ottoman Empire. In this thesis, while research area covers “Mosque music in Turkey”, studying area covers “ezan and salât-u selam music”. The sample of this study has been determined as the assessment of ezan performance at dawn and sunset prayer in Bursa-Edirne-Gstanbul, and the assessment of salât-u selam music performances today. The fundamental question of this research has been determined as “ what is the case of Ezan and Salât-u Selam Music performances in the old Ottoman capitals? “The research method is qualitative which consists of fieldwork and case study. Video and voice recordings has been used for acquiring data in this study. These recordings have been resolved as qualitative and datas’ note materials have been resolved by “Makam 0.1” which is a digital analyzing and resolving program. The findings have been typed by covering these three muezzins’ opinions, together with expert muezzins’ opinions and critics. Despite the fact that these three muezzins do not know about each other, the resemblance in their having similar performance and style in their reciting ezan has been one of the remarkable examples. Keywords: Azan, Salat-u Selam, Turkish Religion Music, Mosque Music, Ottoman Capitals, Selimiye Mosque, Ulu Mosque, Yıldız Hamidiye Mosque.

Bu çalışma Bulgaristan Cumhuriyeti'nde yaşayan müslüman toplulukları ve fıkıh sahasında karşılaştıkları sorunları konu edinmektedir.Günümüzde çok uluslu ve bünyesinde değişik kültürleri barındıran bir topluma sahip olan Bulgaristan'da azımsanmayacak sayıda müslüman bir nüfus yaşamaktadır. Azınlık durumundaki müslümanlar, böyle bir toplumda yaşamanın getirdiği sosyal, kültürel ve dinî birçok problemle karşı karşıya kalmaktadırlar. Bu problemleri farklı ortam ve şartları ürünü olarak geliştirilen klasik fıkıh hükümleri ve yaklaşımları ile çözüme kavuşturmak her zaman mümkün olmamaktadır. Dolayısıyla bu tür problemlerin mevcut şartlara uygun yeni bir bakış açısıyla ele alınması bir zorunluluk olarak ortaya çıkmaktadır.Çalışma, bir giriş ve üç ana bölümden oluşmaktadır. Giriş kısmında, araştırılan konunun önemi, amacı, takip edilen yöntem ve istifade edilen kaynaklar özet halinde açıklanmıştır. Birinci bölümde, ortaya çıkan sorunları doğru anlayabilmek ve uygun cevap sunabilmek için, müslümanların yaşadığı ülkenin çok yönlü özellikleri ortaya konulmuştur. Bu amaçla, Bulgaristan'ın tarih, coğrafya, toplum, din, ekonomi, idari yapılanma gibi özellikler hakkında kısa bilgi verilmiştir. İkinci bölümde, günümüzde Bulgaristan'da ikamet eden müslüman toplulukların oluşumu ve yapısından bahsedilmiştir. Aynı bölümde müslümanların karşılaştıkları problemlerin meydana gelmesinde rol oynayan faktörler ve meselelerin çözümündeki temel yaklaşımlardan söz edilmiştir. Üçüncü bölümde ise, ibadet, gıda, sağlık, ekonomi ve aile ilgili problemler ve çözümleri yer almaktadır.Sorunlar araştırılırken ilk önce söz konusu problemin mahiyeti tespit edilmiş, daha sonra devlet kanunları çerçevesinde ele alınmakla beraber, İslâm hukuku açısından detaylı bir şekilde incelenmiştir. Nihayet yapılan değerlendirmelerden sonra, elde edilen sonuçları gözönünde bulundurmak suretiyle, farklı çözümler önerilmiştir.Anahtar Sözcükler: Bulgaristan, İslâm Hukuku, Sorunlar, İbadet, Gıda, Sağlık, Aile This study is about Muslim societies living in the Republic of Bulgaria and the problems they encounter in the area of Islamic law.Nowdays Bulgaria is a society that is multinational and multicultural and has a Muslim population that can not be underestimated. While muslims are living as minority in a socity like this they encounter quite a few problems in social, cultural and religious spheres. It is not always possible to solve these problems by classical islamic jurisprudence judgements while these are the product of different environments and circumstances. Consequently the necessity to approach this kind of problems with a new perspective that is adaptable to present conditions has emerged.The work is built up by an introduction and three main chapters. In the introduction part the importance of the subject, aim, the method followed and the sources used are explained in a summary. In the first chapter the multifaceted peculiarities of the society the Muslims are living in is presented in order to understand the problems in a right way and offer suitable respons. With this aim brief information about Bulgaria?s history, geography, society, religion, economy, administrative structure has been given. In the second chapter the emergence and structure of the Muslim socities living in Bulgaria today is dealt with. In the same chapter the basic approaches to solving the factors and matters building up the problems that the Muslims are facing are handled. The third chapter is about problems and solutions about worship, food, health, economy and family.When doing research about the problems first of all the nature of the problem is determined, than the problems are approached in the framework of state law and also examined in detail from the perspective of Islamis law. Finally after making assessments different solutions are suggested with regard to the conclusions acquired.Key words: Bulgaria, Islamic Law, Problems, Worship, Food, Health, Family 128

İlahi olsun, beşeri olsun hemen bütün dinlerde, ibadete çağrı yöntemi vardır. Vahiy kaynaklı olmayan dinlerde bile, din mensuplarını, kendi itikatlarınca yapılacak olan ibadetlere çağıran yöntemlerle karşılaşıyoruz. Ya tamtamlarla, ya herkesten farklı çıkarılan insan sesleriyle, ya da ateşle, dumanla, borularla, çanlarla, zillerle, vs. aletlerle, insanlar kendi dinlerine göre ibadete, ilahlarına tapınmaya davet edilirler. Müslümanlarda ise bu çağrı, ?Ezan?la yapılır. Ezan, İslam`ın, Kur`an ve Sünnetle sabit olan en önemli müesseselerinden biridir. Bu çağrıyı da Müezzin dediğimiz kimseler yapar. Araştırmamız bu çağrının temelini teşkil eden ezanın tarihi olgu olarak ortaya çıkmasını ve ilk müezzinleri incelemesi açısından önemlidir.İ?te biz bu çalı?mamızda, İslam Tarihinde ezan olgusunun ilk ortaya çıktığı yeri ve zamanı tespit etmeye, Hz. Muhammed (s.a.v)`in ve ashabının, ezanı nasıl benimsediklerini ortaya koymaya ve Hz. Muhammed (s.a.v)`e müezzinlik yapan ilk müezzinleri tespit etmeye çalı?tık. There is a calling method to worship in almost all religions from Islam to all of the superstitious religions. Even in sub-religions, we encounter the methods calling the worship to be made by its own beliefs. People are invited to worship their own God either with drums, human voices given out in a different way from the others or with fire, smog, pipes, bells, rings and with various instruments. As for Muslims, this calling is made with ?Azan?. Azan is one of the most significant concerns which is established by Koran and Sunna of Islam. This calling is made by, as we name, Muezzin. So, our study is of great importance in terms of examining the first muezzins and the emergence of azan as a historical phenomenon constituting the foundation of this calling.In our study, we try to find out the first place and time of azan in Islam History and to show how Mohammed and his companions embody azan and the first muezzins who making muezzin to Mohammed. 116

Bu çalışmada, geçmişten günümüze kadar okuna gelmiş geleneksel ezan makamlarının dışında bu güne kadar okunmamış veya kayıt altına alınmamış yedi farklı makamda ezan örnekleri sunulmuştur. Bu ezanlar, stüdyo ortamında okunmuş ve cd ile kayıt altına alınarak çalışmaya eklenmiştir. Okunan ezanlar notaya alınarak, makamları ile ilgili bilgiler verilmiş ve kayıtlar çerçevesinde tahlilleri yapılmıştır. In this study, except traditional moslem call to prayer modes remained from the past to the present, seven different samples of moslem call to prayer which have not been yet given or recorded so far, have been submitted. These moslem calls to prayer were given in the studio and recorded in cds and were added to this study. The moslem calls to prayer?s notes were taken and information about their modes were given and analysed in accordance with their recordings. 112

Ezan kelime anlamıyla `haber verme, duyuru, teknik bir terim olarak beş vakit namaz için çağrıdır. İslami geleneğe göre, Hz. Peygamber, Medine'ye geldikten hemen sonra inananları ibadete davet etmek için hangi yolun en iyi olduğu konusunda arkadaşlarıyla müzakerede bulunmuştur. Bu müzakereler sırasında, Abdullah b. Zeyd adında bir Müslüman bir rüya gördüğünü ve rüyasında gördüğü şahsın kendisine ezan metnini öğrettiğini söyledi. Hz. Ömer namaza davet için bu yolu önerdi ve diğerleri de uygun buldu ve böylece ezan Hz. Peygamber'in emriyle uygulamaya konuldu. Ezan ilk olarak Bilal tarafından okundu. Ezanın, İslami-Türk kültürünün içerisinde çok önemli bir yeri vardır. Yüzyıllar boyunca, Müslüman Türkler ulusal müzik geleneklerinden ilham alarak ezana yeni bir form vermişlerdir. Buna göre; ezan farklı makamlarla güzel sesli biri tarafından icra edilir. In its word meaning, `Adhan` is announcement and also is a technical term for the five daily salats. According to Muslim tradition, the Prophet Muhammad, soon after his arrival at Madina deliberated with his companions on the best manner of announcing the faithful the hour of prayer. During these deliberations, one Muslim `Abd Allah b. Zayd` related that he had dreamed about somebody who taught him the formula of adhan. Umar recommended that manner of announcing the salat, and as all agreed to it, this adhan was introduced by order of the Prophet Muhammad. For the first time adhan was performed by Bilal. Adhan has a crucial place in the Islamic-Turkish culture. For ages, the Muslim Turks has given a new form by taking an inspiration from their national musical tradition. According to this, adhan is performed with different makams by someone who has good voice. 74