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ANADOLU SELÇUKLU Kçrvansaraylafflnda MEKAN- IŞLEV IUŞKİSİ İÇİNDE SAVUNMA VE BARINMA
ANADOLU SELÇUKLU KÇRVANSARAYLAfflNDA MEKAN- IŞLEV IUŞKİSİ İÇİNDE SAVUNMA VE BARINMA Doç.Dr JVyşd Tükel YAVUZ iadcJu Selçuklu mimarisinde en çok sayıda örneği bulunan, en zengin çeşitlenmiş ve en büyük öl- • Ji yapı gaibu kervansaraylardır. İnşaatlan 13. Yüzyıl boyunca yayılan, tarihli, tarihsiz, çoğu yıkıl mış veya sadece kaynaklarda adı kalmış, ikiyüz civarında Selçuklu dönenü kervansarayı saptanmış tır. Bunlardan yayınlanmış olan ancak yetmiş kadan bazı bilgiler verebilecek durumdadır, bunların da önemli bir kısmı kısmen yıkıktır^. Roma castrum'u, Bizans ksenekion'u, Maveraünnehirdeki nbatlar gibi askeri amaçlı yapıların bu kuru luşların öncüsü saydmalannm yanısıra eşanlamlı kullanılan han, kervansaray, nbat, zaviye, hankâh gibi isimler bize askeri-ticarî-sosyal amaçlan hakkmda ipucu vermektedir^. Sek^jklu ve daha sonraki dönemlerin tarih yazıcılan, tarihî olaylara bağlı olarak, bu dönem kervansa raylarından da bahsederler. Vakıf kuruluşları oWuklan için, günümüze kalanların sayısı az da olsa, vakfiyeler den çok değerli bilgiler edinmek mümkündür. Tarih araştırmacılan kaynaklardan ve yazıtlardan kervansaray lar hakkında önemli bilgileri bize aktarmaktadır, örneğin Osman Turan^, Altınapa, Ertokuş ve Karatay Han ların vakfiyelerini yayırüamış. bunlan incelemiş, devrin ve sonraki devirierin kaynaklan ışığında bu yapıların amaçlan, işleyişleri ve kullanımlan hakkında çok kıymetli bilgi ve yorumlan bilim dünyasına sunmuştur. Bir çok sanat tarihçisi ya Kurt Erdmann^ gibi toplu olarak ya da tek tek inceleyerek^ kervansarayları tanıtmışlar dır. Eserlerin günümüzdek ayakta kalmış olanlarını, çoğunu zor koşullarda da olsa, yerinde incelemek müm kündür. Yme de bu birikim ker\«nsaraylan tam olarak anlamak ue çok önemli birçok soruyu cevaplamak için 1. Bu çalifmanm temeli yazann seneler boyu yerinde yaptığı incelemelerdir. Arazi çabfmalan sırasında, yayınlarda kaydedilme miş, yorumlanmamış, planlara işlenmemiş veya yanlış yorumlanmış çok önemli veriler saptanmıştır. -
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International Journal of Human Sciences ISSN:2458-9489 Volume 17 Issue 1 Year: 2020 The conservation and restoration performances under Seljuk Architectural Patronage Tülay Karadayı Yenice1 Abstract The aim of this study is to expose the similarities between the restoration, conservation, and also reparation works focused on the monumental and public building under the Architectural Patronage of Seljuk Sultans in Anatolia. Reparations and present restoration approach through the protection – reparation examples they made in their periods. The research method is based on a comparative analysis of the approaches followed in the restoration and restoration of monumental structures built by previous civilizations in the territories dominated by the Seljuk state of Anatolia. In the scope of the study Aspendos Theatre, Aksaray Sultan Caravanserai and Sultan Alaaddin Bridge will be taken up it will be tried to understand the principles in the restoration efforts of the Anatolian Seljuks and light the way for the present restoration studies with the achieved accumulation and experience. As a result of the research, the findings indicate that the modern Seljuk state era has been applied to the repair-conservation of monumental monuments very close to the contemporary principles of contemporary restoration. Keywords: Architecture, conservation, culture, renovation. Reparation. Introduction Conservation phenomenon – a historical house, a monument, a city or a cultural landscape– they produce complex network of meanings and their symbolic strength contributes to their recognition as relevant cultural properties. Contemporary approaches to conservation consider that cultural heritage is preserved not because of the values, functions or meanings they had in the past, but for the messages and symbolism they communicate in the present time and for the future generations (Pereira, 2007). -
Ahmadiyya Sunday School – Holy Quran Outline
1 2 IInnttrroodduuccttiioonn Level : 1 (Beginners Level) Age Group : 7 and 8 years Prerequisite : Basic Reading and Writing skills. Completion of Yassarnal Qur’an Course Objectives: This syllabus is designed for the two years’ program of Level-1for children of age 7 and 8 year. It is based on the Ahmadiyya Children Sunday School ‘Curriculum’ Document created by National Department of T`alim Canada. Therefore it is advised to always refer to the ‘Curriculum’ document provided while implementing this syllabus. The level 1 class is designed to provide fundamental and basic knowledge of Islam-Ahmadiyyat that will enable students to understand and appreciate this wonderful religion. This course level will be dealing with the Holy Qur’an, Salāt, Ahadith, Prayers and General Religious Knowledge. After successful completion of this level, the student will have beginner’s level knowledge and will be able to: demonstrate the recitation of the Holy Qur’an properly. memorize Surah Fatiha and last 5 chapters with translation. correctly perform Wudhu and offer Salāt with some knowledge of related details such as prayer names, timings and number of Raka`āt, etiquettes of mosque, Eid and Friday prayers. demonstrate introductory level knowledge of basic principles of Islam- Ahmadiyyat including pillars of Islam, Articles of Faith and simple social, moral and family values. Memorize the following with translation and basic understanding of the concept: o Five Prayers (from the Holy Qur’an & prayers of the Holy Prophetsa) o Five Ahadith. For any questions and concerns, please contact: Email: [email protected] 3 4 ACKNOWLEDGEMENTS All praise belongs to Allah the Almighty who has enabled us to compile and publish this syllabus for Ahmadiyya Children Sunday School Canada. -
The Supererogatory (Sunnah) Prayer
“A house will be built in Paradise for every Muslim who performs twelve rak'ah of voluntary Prayers in a day and a night.” A Description of the Regular Supererogatory (.Sunnah) Prayers Shaykh Muhammad Ibn Umar Bazmul Translation by Abu Abdillah Hasan as-Somali © 2007 Hikmah Publications, Cardiff All rights reserved. No port of this hook may be reprinted or reproduced or utilized in any form, or by any electrical, mechanical or other means now known, or hereafter invented, including photocopying and recording, without prior permission from the publishers. First Edition: i428H/I)ecember 2007CE Second Edition: 1434/September 2013CE ISBN: Cover Design: Sunnah Publishing Published by: Hikmah Publications Sunnah Publishing 148 Penarth Road FI ttp://w w w .SunnahPublishing.net Grangetown Admin@SunnahPublishing Cardiff Grand Rapids MI, USA C F n 6NJ T /F: +44 (o) 2920 225 044 2 Table of Contents Foreword 5 Introduction to Definition 12 The Excellence of the Regular Voluntary Prayers 13 A Description of the Supererogatory Prayers 16 The Supererogatory Prayer of Fajr 17 The Ruling o f this Prayer 18 Its Description and Virtue 20 The Shortness o f this Prayer 22 W hat to Recite D uring this Prayer 24 Lying Down After Performing this Prayer 27 What a Person should do if they Miss this Prayer 29 The Supererogatory Sunnah Prayer of Zuhr 31 The Ruling o f this Prayer 32 Its Description and Virtue 32 What if One Misses the Four Rak'ah before Zuhr 36 What if One Misses the Two Rak'ah after Zuhr 37 The Supererogatory Sunnah Prayer of Asr 41 The Ruling -
Download Hajj Guide
In the name of Allah the Beneficent and the Merciful Hajj Guide for Pilgrims With Islamic Rulings (Ahkaam) Philosophy & Supplications (Duaas) SABA Hajj Group Shia-Muslim Association of Bay Area San Jose, California, USA First Edition (Revision 1.1) December, 2003 Second Edition (Revision 2.1) October, 2005 Third Edition (Revision 2.0) December, 2006 Authors & Editors: Hojjatul Islam Dr. Nabi Raza Abidi, Resident Scholar of Shia-Muslim Association of Bay Area Hussnain Gardezi, Haider Ali, Urooj Kazmi, Akber Kazmi, Ali Hasan - Hajj-Guide Committee Reviewers: Hojjatul Islam Zaki Baqri, Hojjatul Islam Sayyed Mojtaba Beheshti, Batool Gardezi, Sayeed Himmati, Muzaffar Khan, and 2003 SABA Hajj Group Hajj Committee: Hojjatul Islam Dr. Nabi Raza Abidi, Syed Mohammad Hussain Muttaqi, Dr. Mohammad Rakhshandehroo, Muzaffar Khan, Haider Ali, Ali Hasan, Sayeed Himmati Copyright Free & Non-Profit Notice: The SABA Hajj Guide can be freely copied, duplicated, reproduced, quoted, distributed, printed, used in derivative works and saved on any media and platform for non-profit and educational purposes only. A fee no higher than the cost of copying may be charged for the material. Note from Hajj Committee: The Publishers and the Authors have made every effort to present the Quranic verses, prophetic and masomeen traditions, their explanations, Islamic rulings from Manasik of Hajj books and the material from the sources referenced in an accurate, complete and clear manner. We ask for forgiveness from Allah (SWT) and the readers if any mistakes have been overlooked during the review process. Contact Information: Any correspondence related to this publication and all notations of errors or omissions should be addressed to Hajj Committee, Shia-Muslim Association of Bay Area at [email protected]. -
The Seljuk Face of Anatolia: Aspects of the Social and Intellectual History of Seljuk Architecture
The Seljuk Face of Anatolia: Aspects of the Social and Intellectual History of Seljuk Architecture IMPORTANT NOTICE: Author: Emeritus Prof. Semra Ogel Chief Editor: Prof. Mohamed El-Gomati All rights, including copyright, in the content of this document are owned or controlled for these purposes by FSTC Limited. In Deputy Editor: Prof. Mohammed Abattouy accessing these web pages, you agree that you may only download the content for your own personal non-commercial Associate Editor: Dr. Salim Ayduz use. You are not permitted to copy, broadcast, download, store (in any medium), transmit, show or play in public, adapt or Release Date: January, 2008 change in any way the content of this document for any other purpose whatsoever without the prior written permission of FSTC Publication ID: 842 Limited. Material may not be copied, reproduced, republished, Copyright: © FSTC Limited, 2008 downloaded, posted, broadcast or transmitted in any way except for your own personal non-commercial home use. Any other use requires the prior written permission of FSTC Limited. You agree not to adapt, alter or create a derivative work from any of the material contained in this document or use it for any other purpose other than for your personal non-commercial use. FSTC Limited has taken all reasonable care to ensure that pages published in this document and on the MuslimHeritage.com Web Site were accurate at the time of publication or last modification. Web sites are by nature experimental or constantly changing. Hence information published may be for test purposes only, may be out of date, or may be the personal opinion of the author. -
Anadolu'da Ortaçağ'da Kervan Yollari, Kervansaraylar Ve Köprüler Caravan Routes, Caravansaries and Bridges in Anatolia
ANADOLU’DA ORTAÇAĞ’DA KERVAN YOLLARI, KERVANSARAYLAR VE KÖPRÜLER CARAVAN ROUTES, CARAVANSARIES AND BRIDGES IN ANATOLIA IN THE MIDDLE AGES Anadolu topraklarında yolları kesişen kültürler, yüzyıllar boyunca bu coğ- rafyada kalıcı izler bıraktılar. 11. Yüzyıldan başlayarak Selçuklu,Beylikler ve Osmanlı dönemleri boyunca Anadolu’da İpek Yolu üzerinde birçok anıtsal konaklama yapısı ve köprü inşa edildi. Dünün İpek Yolu üzerin- de oluşan, kültürlerarası etkileşim sonucunda insanlığın ortak mirası olarak günümüze ulaşan tüm bu yapılar ÇEKÜL Vakfı’nın uzun çabalar sonucunda hazırladığı İpek Yolu-Kültür Yolu haritasında bir araya geldi. Trade routes that entwined the Anatolian territory during the Midd- le Ages provided a favorable climate for the encounter of cultures as well. Starting from the 11th century and onwards, during the Seljuk, Beylik and Ottoman rules, a large number of monumental lodging structures and bridges were erected on the Silk Road. Those structu- res that have risen over the Silk Road of yesterday, laid the ground for intensive interactions between cultures and reached our day as unique examples of universal heritage of mankind, are now compiled by the ÇEKÜL Foundation in this “Silk Road-Culture Road Map”. İPEK YOLU - KÜLTÜR YOLU SILK ROAD THE CULTURE ROAD Anadolu, coğrafi ve jeopolitik konumundan dolayı tarihin her döneminde uluslararası ulaşımda önemli bir merkez olmuştur. Asur Ticaret Kolonileri döneminde yapılan, Hititler tarafından kul- lanılan, Lydia döneminde Kral Yolu, Roma Yolu ve Bizans Yol Ağı olarak anılan askeri ve ticari yol, Ortaçağ’da İpek Yolu adını almıştır. 11.-14. yüzyıllar arasında Akdeniz dünyası ve Doğu arasında geçişi sağlayan İpek Yolu’nun Anadolu üzerinden geçiyor olması o dönemde özellikle anıtsal ko- naklama yapıları ve köprülerin yapımını da sağlamıştır. -
Conference Full Paper Template
Proceedings of the 2nd ICAUD International Conference in Architecture and Urban Design Epoka University, Tirana, Albania, 08-10 May 2014 Paper No. 348 Technique and Form of the Land: The Systems and the Morphologies of Turkish Caravanserais The Design of the Landscape, the Caravan Routes, the Silk Road, the Caravanserais Loredana Ficarelli Department of Civil Engineering and Architecture (DICAR), Polytechnic University of Bari via Orabona 4, Bari, Italy [email protected] ABSTRACT This research doesn’t want to offer defined and systematic contributions; it isn’t a cataloguing or an historico-critical analysis of the “caravanserais” phenomenon. The aim consists in the effort to explain the relationship linking the form to geography, morphology and landscape architecture. The purpose is to offer a critical reading of the typological differences own of these structures, in relation to urban and suburban settlements, with particular reference to the examples scattered throughout the Mediterranean, in Egypt, Syria and Turkey. The caravanserais, commercial architectures on the ancient trade routes, are the topic of this paper. The cognitive analysis rebuilds a global vision about their origin, their character and the way in which these buildings build the landscape and the city. These complex and recognizable structures, the network of the routes, the land subdivision, the pattern crops are the elements contributing to the recognition of the landscape identity, where the physical factor and the historical events determine the perpetuation of techniques and forms. KEYWORDS: Landscape architecture, Turkish caravanserais, Silk Road, Commercial buildings 1 INTRODUCTION The aim of the research is the morphology of the specialized commercial architecture, that's to say the caravanserais, whose treatment is made by a cognitive path that aims at reconstructing a general view about the origin, the character, the way by which these buildings trace the shape of the land and the cities. -
Reading Inscriptions on Seljuk Caravanserais
«A mari usque ad mare» Cultura visuale e materiale dall’Adriatico all’India a cura di Mattia Guidetti e Sara Mondini Reading Inscriptions on Seljuk Caravanserais Scott Redford (SOAS, London, UK) Abstract This essay concerns the foundation inscriptions of caravanserais built during the late twelfth and thirteenth centuries in the territories of the Anatolian Seljuk sultanate. It starts by ex- amining their content and relates that to the hierarchy of the Seljuk sultanate in terms of building size and siting. It then addresses the idea of these inscriptions not as markers of patron, date, and other synchronic data, but as symbols of the power of the dynasty in a land where the language in which they were written, Arabic, was not widely read. Finally, this essay entertains the idea that there were circumstances for certain caravanserai inscriptions being read (and understood), pro- posing some instances in which Seljuk caravanserai inscriptions can be thought of as having had a readership beyond that of those who commissioned or wrote them. In conclusion, it reexamines one caravanserai inscription, proposing a new reading and date. Summary 1 Introduction. – 2 Hierarchies. – 3 Inscriptions. – 4 The İncir Han. – 5 Other Caravanserais from the Reign of Ghiyath al-Din Kaykhusraw II. – 6 What was the Function of Caravanserai Inscriptions? Keywords Rum Seljuk caravanserais. Inscriptions. Hierarchy. Sertavul Han. 1 Introduction The stone caravanserais of medieval Anatolia are perhaps the best known of this kind of Islamic commercial architecture. And yet the patrons of these buildings, the rulers and grandees of the Anatolian Seljuk dynasty, traced their ancestry to the lands of Iran and Central Asia, where equally impressive caravanserais were built of less durable materials, brick and mud brick, in the previous centuries by their Seljuk cousins and other dynasts. -
Tarihsel Süreç Içinde Konaklama Merkezleri Han Ve Kervansaraylarin Günümüzde Ipek Yolu Turizm Projesine Dönüş
1 TARİHSEL SÜREÇ İÇİNDE KONAKLAMA MERKEZLERİ HAN VE KERVANSARAYLARIN GÜNÜMÜZDE İPEK YOLU TURİZM PROJESİNE DÖNÜŞÜMÜ GİRİŞ Anadolu ve Mezopotamya toprakları, tarih boyunca, günümüz turizminin temel taşlarından olan konaklama işletmeciliğinin ilk geliştiği ve en güzel örneklerinin verildiği yerler olmuştur. Araştırma konumuz olan İpek Yolu’nun 16. yüzyılda önemini yitirmesiyle birlikte bir gerileme yaşanmışsa da bu gerileme iletişim ve ulaşım imkânlarının hızla genişlemesi ile 1990’lardan itibaren “İpek Yolu Turizm Projesi” kapsamında, tarihi ipek yolu olarak adlandırılan güzergâhtaki turizm faaliyetleri, yerini yeniden gelişmeye bırakmıştır. Avrupa ve İngiltere’de konaklama hizmetleri görevini yürüten bu konaklama tesislerinde kalan kişi yada gurupların bugünkü turist tanımına cevap verecek nitelikte oldukları tartışılsa da, “turizm tarihi” içinde yer alan bu grupları ve münferit ziyaretçilerin nerelere ve hangi amaçla seyahat ettikleri konusuna kısaca değinirsek karşımıza çıkan fotoğraf şu özellikleri taşır: Turizm olayının başlangıcı; yazıyı, parayı ve tekerleği ilk bulan ve kullanan Sümerlere, yani M.Ö 4000 yıllarına kadar geriye götürülebilir. Fenikelilerin de büyük bir olasılıkla bugünkü anlamda ilk gezginler olduğu söylenebilir. Çoğunlukla ticaret amacıyla yola çıkan bu denizci insanlar çok ve çeşitli yerler dolaşmışlardır. İlk çağların en ilginç seyahatlerinden biri de Güneydoğu Asya’dan yola çıkan Polenezyalıların 10-15 metrelik küçük sandallarla 2000 milin üzerinde yol kat ederek Tahiti ve Hawaii adalarına ulaşmalarıdır. M.Ö. 3000 yıllarında piramitler ve tapınaklar nedeniyle Mısır’da gezginlerin ilgisini en yoğun bir biçimde çeken ülke idi. Eski Mısır’da ve Babil Krallığı’nda gezginler için yolların güvenlik altına alındığı, konaklama ve dinlenme amacıyla evlerin ve bahçelerin inşa edildiği bilinmektedir. Öte yandan, Nuh peygamberin dünyadaki ilk büyük seyahat organizatörü olduğu söylenebilir. Eski Yunan’da M.Ö. -
Differentiating Jumu'ah-V-Zuhr Prayers
Bismillah-ir-Rahman-ir-Raheem Differentiating Jumu’ah-v-Zuhr Prayers Introduction: Muslims’ Jumu’ah is a participative compulsion and certainly not a social option. It is one of the most exalted Islamic requirements and one of its confirmed obligatory acts. Jumu’ah is indeed a special holy day of the week. Friday1 is considered as a day of specialty, when Muslims will have the opportunity to congregate at a mosque or other religious centre2. The mission objective of Jumu’ah is to listen and heed to special delivery of texts from the Holy Qur’an, special deliberations of the texts for all in the congregation to comprehend, and, delivery of very important messages for Muslims’ wellbeing. Jumu’ah has both congregational prayer services and individual prayer services. After the Jumu’ah, the congregation disperses to regular activity such as employment, educational streams or other daily routine. The other comparative of Zuhr prayer, or as called the "noon prayer," is one of the five3 mandatory Islamic prayers. If counted from midnight only, it is the second prayer of the day. Discussions on Differentiating Jumu’ah-v-Zuhr Prayers: 1) Reverting to the caption of this article, “Differentiating Jumu’ah-v-Zuhr Prayers” both of those comparative topics, will be deliberated upon in the same captioned sequence, and then, explained succinctly in details below. 2) The term Jumu’ah is derived from the same root word from which jama'a is derived, which means "the gathering of people." In many Muslim majority countries, the weekend is inclusive of Fridays, while in some other countries, Fridays are half-days4 for schools and some workplaces. -
What Do We Learn from the Pilgrimage of Prophet Muhammad (PBUH)? BS Foad, MD 2018
What do we learn from the Pilgrimage of Prophet Muhammad (PBUH)? BS Foad, MD 2018 (1)He showed us how to perform Hajj: He said: (Take your rites after me). He circled the Ka’Ba seven times (Towaf); then he walked between Safa & Marwa (Sa’Y); then on the 9th day of Zul-Hijja he entered Arafat, prayed Zuhr (Noon) & asr (Afternoon) prayers together, and sought Allah’s forgiveness, mercy and guidance, and stayed there till sunset; then he left for Muzdalifa, where he prayed Maghrib (sunset) and Eisa’a (Night) prayers together; then after Fajr (Dawn) prayer he went to Mena, where he sacrificed the animals and shaved his head, then went to Macca to do Towaf Al-Ifada, then back to Mena to throw the stones after Zuhr prayer, then he stayed in Mena for 3 days and repeated stone throwing the second and third day. (2)The Prophet’s Khutba (sermon) in Hajj: He taught the Muslims what is important in their faith: “O Prophet We sent you as a witness, a bearer of glad tidings, and as a warner, and as one who invites to Allah, by His leave, and as a lamp spreading light” Al-Ahzab (Confederates) 33: 45 & 46; “We have sent down to you this message that you may explain clearly to the people what is sent to them, and that they may reflect” An-Nahl (The Bees) 16: 44; “Say: “This is my way, I invite to Allah, with conviction and clear insight” Youseff (Joseph) 12: 108 1-Do good for you are accountable to Allah, and your time on earth is limited: (O people listen to what I say: I do not know if I will see you again after this year in this place.