Comparison of a Set of Savak Tribe Carpets to the Others Weaved Around Anatolia in Composition
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Xvi. Yüzyil Anadolusu'nda Oğuz Boylarinin
Ç.Ü. Sosyal Bilimler Enstitüsü Dergisi, Cilt 26, Sayı 3, 2017, Sayfa 45-59 XVI. YÜZYIL ANADOLUSU’NDA OĞUZ BOYLARININ YERLEŞTİKLERİ YERLERİN SANCAKLARA DAĞILIMI Mehibe ŞAHBAZ* ÖZ Coğrafi konumu itibarıyla Anadolu tarihin her safahatında pek çok milletin ilgisini çekmiş ve bu yüzden dolayı da sayısız istilalara sahne olmuştur. Değişik din ve kültürlerin etkisi altında kalmıştır. Ancak bu istila ve kültür değişiklerinden hiç biri XI. yüzyılda başlayan ve Anadolu’nun Türkleşmesi ve İslâmlaşması ile sonuçlanan Oğuz (Türkmen) istilası kadar derin izler bırakamamıştır. Türk’ler tarihte birçok kollara ayrılır, Bu kollardan birisi olan Oğuz (Türkmen) adıyla bilinen kitlenin göç etmesi ve Anadolu’ya yerleşmesi, Büyük Selçuklu İmparatorluğu’ndaki siyasî ve demografik gelişmeleriyle ilgilidir. Bu gelişmeleri daha iyi anlayabilmek için Oğuzların Anadolu’ya gelmeden önceki durumlarına ve Anadolu’ya doğru yönelmelerinin sebeplerine kısada olsa temas etmek gerekir. Göktürk ve Uygur devletlerinin önemli bir unsuru olan Oğuzların boy teşkilatları, Selçuklu ve Osmanlı döneminde hüküm sürdükleri yerlere kültürlerini, gelenek ve göreneklerinin yanı sıra ruhi davranışlarını da getirerek, yerleştikleri bölgelerde mensup oldukları boyun oymağının adıyla anılmaktadırlar. Çalışmamızda Oğuzların Anadolu’ya nereden ve ne sebeple göç ettiğini ele almanın ötesinde başta Anadolu olmak üzere Oğuzların değişik coğrafyaları yurt edinmeleri üzerinde durulmuştur. X. asırdan XVI. asır’a kadar Anadolu’da yaşayan Oğuz boylarına mensup oymakların adlarının sancaklara dağılımını ulaşabildiğimiz kaynakların ışığı altında tespit etmeye çalıştık. Anahtar kelimeler: Oğuz, Türkmen, Boy, Yerleşim, Anadolu 16th CENTURY ANATOLIA OGHUZ TRIBES SETTLED TO STARBOARD OF THE PLACES DISTRIBUTION ABSTRACT Due to its geographical location, Anatolia has attracted many nations at every pace of history, and due to this, countless invasions have been the scene. -
Devotional Literature of the Prophet Muhammad in South Asia
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2020 Devotional Literature of the Prophet Muhammad in South Asia Zahra F. Syed The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/3785 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] DEVOTIONAL LITERATURE OF THE PROPHET MUHAMMAD IN SOUTH ASIA by ZAHRA SYED A master’s thesis submitted to the Graduate Faculty in [program] in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2020 © 2020 ZAHRA SYED All Rights Reserved ii Devotional Literature of the Prophet Muhammad in South Asia by Zahra Syed This manuscript has been read and accepted for the Graduate Faculty in Middle Eastern Studies in satisfaction of the thesis requirement for the degree of Master of Arts. _______________ _________________________________________________ Date Kristina Richardson Thesis Advisor ______________ ________________________________________________ Date Simon Davis Executive Officer THE CITY UNIVERSITY OF NEW YORK iii ABSTRACT Devotional Literature of the Prophet Muhammad in South Asia by Zahra Syed Advisor: Kristina Richardson Many Sufi poets are known for their literary masterpieces that combine the tropes of love, religion, and the Prophet Muhammad (PBUH). In a thorough analysis of these works, readers find that not only were these prominent authors drawing from Sufi ideals to venerate the Prophet, but also outputting significant propositions and arguments that helped maintain the preservation of Islamic values, and rebuild Muslim culture in a South Asian subcontinent that had been in a state of colonization for centuries. -
Pilgrimage | the Haram at Mecca and the Ka'ba
Pilgrimage | The Haram at Mecca and the Ka’ba 'The Ka'ba is the qibla of Islam.' The Ka'ba is the qibla (direction of prayer) of Islam. It is also at the heart of the Hajj and everyone who visits the Haram at Mecca has to circumvent the Ka'ba seven times as part of the prescribed pilgrimage ritual. The Ka'ba has many names in the Islamic tradition, among them: al-Masjid al-Haram (The Sacred Mosque, referring to the mosque within the precinct of the Ka'ba) and al-Bayt al-Atiq (the Ancient House). The Ka'ba is an almost square structure: 9.29 m on its north side, 12.15 m on its west, 10.25 m on its south side, and 11.88 m on its east side. It is 15 m high and has only one access door on the east face that is 2 m above ground level. Name: Ceramic tile panel Dynasty: Hegira 1087 / AD 1676 Ottoman Details: Museum of Islamic Art Cairo, Egypt Justification: A tile panel showing a ground-plan for the Holy Mosque at Mecca with the Ka'ba in the centre. Name: Painting Dynasty: Hegira early 12th century / AD early 18th century Ottoman Details: Uppsala University Library Uppsala, Sweden Justification: A topographical painting of the Haram shown with details of entrances, minarets and the surrounding sites. Name: Astronomical instrument: Qiblanuma Dynasty: Hegira 1151 / AD 1738 Ottoman Details: Museum of Turkish and Islamic Arts Sultanahmet, Istanbul, Turkey Justification: A compass (qiblanuma) that determined the direction of prayer (qibla) and the correct route to Mecca. -
The Oghuz Turks of Anatolia
THE OGHUZ TURKS OF ANATOLIA İlhan ŞAHİN The migration and settlement of Oghuz groups, who were also known as Turkmens in Anatolia, were closely related with the political and demographic developments in the Great Seljuk Empire. But in order to understand these developments better, it would be reasonable to dwell first a little on the conditions under which the Oghuz groups lived before migrating to Anatolia, and look to the reasons behind their inclination towards Anatolia. The Oghuz groups, who constituted an important part of the Göktürk and Uygur states, lived along the banks of the Sır Darya River and on the steppes lying to the north of this river in the first half of the tenth century1. Those were nomadic people, and they made a living out of stock breeding, so they needed summer pastures and winter quarters on which they had to raise their animals and survive through cold winter days comfortably. In addition to them, there were sedentary Oghuz groups. In those days, the sedentary Oghuz groups were called "yatuk"2 which means lazy. This indicates that leading a nomadic life was more favorable then. Although most of the Oghuz groups led a nomadic life, they did have a certain political and social structure and order. There are various views about the meaning of the word “Oghuz”, and according to dominant one among them, the word means “tribes”, and “union of tribes” or “union of relative tribes”3. So, in other words, the word had organizational and structural connotations in the political and social sense. The Oghuz groups, consisting of a number of different boys or tribes, can be examined in two main groups since the earlier periods in the most classical age of Prof. -
Salur Kazan Ve Yuvarlanan Taş Anlatısı Hakkında
Received: 20.05.2020 Accepted: 30.05.2020 Published: 14.06.2020 JOTS, 4/2, 2020: 437-468 Salur Kazan ve Yuvarlanan Taş Anlatısı Hakkında About the Story of Salur Qazan and the Rolling Stone A s l ı h a n H AZNEDAROĞLU Düzce University (Düzce / T u r k e y ) E - m a i l : [email protected] Salur Qazan, who has a special place in our epic tradition, is the hero who has surrounded all the narratives of the Günbäd manuscript, which was unearthed in 2019 and introduced to the world of science. On the pages 38-39 of the manu- script, Qazan’s heroism about the “holding the rolling stone” was explained in the soylama, which he expressed in his heroism. This narrative is a heroism of Qazan, which has been described as “epic stereotype” in Shejere-i Terākime, Topkapi Oγuz- name and the Dresden manuscript of Dede Qorqut Book. It is also seen that this nar- rative has a reflection among the Altay Turks. The analysis of this narrative, which is full of uncertainties both in terms of the location of the event, the nature of the event and the parties of the event, is an important contribution to the uncovering the ground on which epics are fed. In this analysis, it is aimed to compare the text with parallel narratives and to reveal the similarities and differences between the texts and to reveal the scope of the text's expression. Key Words: Dede Qorqut, Salur Qazan, Günbäd manuscript, Ala Čaqun Čolpa Daγ, the rolling stone, wine table. -
Grade 4 Fiqh
School of Ahlul’Bait Grade 4 Fiqh Cover Design by: Mariam Fatima Haider Shia-Muslim Association of Bay Area Second Edition (Revision 1.0) First Printing September, 2011 Compilers and Co-Authors: Urooj Kazmi, Chair, Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area Editors: Sister Urooj Kazmi, Chair Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area Copyright Free & Non-Profit Notice: School of Ahlul’Bait curriculum material 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 School of Ahlul’Bait: The Publishers and the Authors have made every effort to present the Qur’anic verses, prophetic and maasumeen traditions, their explanations 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 Syllabus Committee, School of Ahlul’Bait, Shia-Muslim Association of Bay Area at [email protected]. Published by: School of Ahlul’Bait Shia-Muslim Association of Bay Area 4415 Fortran Court, San Jose, CA 95134, USA www.saba-igc.org [email protected] LIMIT OF LIABILITY/DISCLAIMER OF WARRANTY: THE PUBLISHER AND THE AUTHORS MAKE NO REPRESENTATIONS OR WARRANTIES WITH RESPECT TO THE ACCURACY OR COMPLETENESS OF THE CONTENTS OF THIS WORK AND SPECIFICALLY DISCLAIM ALL WARRANTIES, INCLUDING WITHOUT LIMITATION WARRANTIES OF FITNESS FOR A PARTICULAR PURPOSE. -
The Tree of Life Design – Part 1
S. Busatta– The Tree of Life Design – Part 1 Cultural Anthropology 205 – 220 The Tree of Life Design From Central Asia to Navajoland and Back (With a Mexican Detour) Part 1 Sandra Busatta Antrocom-Onlus sez. Veneto The Tree of Life design is thought to be originated in Central Asia possibly from shamanic cultures, and can be seen as a favorite pattern in many carpets and rugs produced in a huge area, from Afghanistan to Eastern Europe. From the Middle East, together with other Christian and Moorish designs, it was imported to Central America where it mixed with the local versions of Tree of Life. Traders who brought Oriental carpet patterns to be reproduced by Navajo weavers made it known to them, but it was only after the 1970s that the design has had a real success together with other pictorial rugs. Introduction In the late 1970s for the first time I saw a number of samples showing the so-called Tree of Life design embellishing the walls of a restaurant in the Navajo reservation. In one or two trading posts and art galleries in the Southwest I also saw some Tree of Life rugs made by Navajo weavers, and also some Zapotec imitations, sold almost clandestinely by a roadside vendor at a ridiculously low price. The shops selling Mexican artesanias, both in the US Southwest and in Mexico, however, displayed only a type of Tree of Life: a ceramic chandelier- like, very colorful item that had very little to do with the Tree of Life design in the Navajo rugs and their Zapotec imitations. -
Turkic Toponyms of Eurasia BUDAG BUDAGOV
BUDAG BUDAGOV Turkic Toponyms of Eurasia BUDAG BUDAGOV Turkic Toponyms of Eurasia © “Elm” Publishing House, 1997 Sponsored by VELIYEV RUSTAM SALEH oglu T ranslated by ZAHID MAHAMMAD oglu AHMADOV Edited by FARHAD MAHAMMAD oglu MUSTAFAYEV Budagov B.A. Turkic Toponyms of Eurasia. - Baku “Elm”, 1997, -1 7 4 p. ISBN 5-8066-0757-7 The geographical toponyms preserved in the immense territories of Turkic nations are considered in this work. The author speaks about the parallels, twins of Azerbaijani toponyms distributed in Uzbekistan, Kazakhstan, Turkmenistan, Altay, the Ural, Western Si beria, Armenia, Iran, Turkey, the Crimea, Chinese Turkistan, etc. Be sides, the geographical names concerned to other Turkic language nations are elucidated in this book. 4602000000-533 В ------------------------- 655(07)-97 © “Elm” Publishing House, 1997 A NOTED SCIENTIST Budag Abdulali oglu Budagov was bom in 1928 at the village o f Chobankere, Zangibasar district (now Masis), Armenia. He graduated from the Yerevan Pedagogical School in 1947, the Azerbaijan State Pedagogical Institute (Baku) in 1951. In 1955 he was awarded his candidate and in 1967 doctor’s degree. In 1976 he was elected the corresponding-member and in 1989 full-member o f the Azerbaijan Academy o f Sciences. Budag Abdulali oglu is the author o f more than 500 scientific articles and 30 books. Researches on a number o f problems o f the geographical science such as geomorphology, toponymies, history o f geography, school geography, conservation o f nature, ecology have been carried out by academician B.A.Budagov. He makes a valuable contribution for popularization o f science. -
The New Dädä Qorqut Tales from the Recently-Found Third Manuscript of the Book of Dädä Qorqut
Received: 13.12.2019 Accepted: 09.01.2020 Published: 29.01.2020 JOTS, 4/1, 2020: 16-27 The New Dädä Qorqut Tales from the Recently-Found Third Manuscript of the Book of Dädä Qorqut Dede Korkut Kitabı’nın Yeni Bulunan Üçüncü Yazmasındaki Yeni Dede Korkut Anlatmaları Y o u s s e f A ZEMOUN İ s t a n b u l / T u r k e y E - m a i l : [email protected] Recently a new manuscript of the Book of Dädä Qorqut has been found by Welimuhammed Hoja, a Turkmen book collector from Turkmen Sahra in northern part of Iran. The text of this manuscript comprises twenty-seven declamations (soylama) and two tales (boylama). One of the declamations reveals the original name of Gazan, a hero of the Dädä Qorqut stories and how he came to be called Gazan ‘the Cauldron.’ Taking into account the importance of the subject and the significance of the manuscript, the author has decided to translate the book into English. The article presents the translation of the 13th and 14th narratives and the story of how Deli Dönmez was called Gazan. Key Words: Dädä Qorqut, Salur Gazan, castle of Qars, sword, spear, shield, seven-headed dragon, inner and outer Oghuz. 16 I. Introduction Recently a new manuscript of the Book of Dädä Qorqut has been found by Welimuhammed Hoja, a Turkmen book collector from Turkmen Sahra in north- ern part of Iran. This is the third manuscript of the Book of Dädä Qorqut and it is called the Turkmen Sarhra copy of the book. -
3 the States of the Oghuz, the Kimek and the Kïpchak
ISBN 978-92-3-103467-1 The Oghuz 3 THE STATES OF THE OGHUZ, THE KIMEK AND THE KÏPCHAK* S. G. Agajanov Contents The Oghuz ........................................ 66 The Kimek ....................................... 74 The Kïpchak ....................................... 77 The Oghuz During the ninth and tenth centuries, the nomadic Turkic Oghuz tribes formed a principal- ity on the middle and lower reaches of the Syr Darya (Jaxartes), in the Aral Sea region and the area of the northern Caspian. There are a number of obscure points in the history of the formation of the Oghuz people and principality in western Central Asia and Kazakhstan. The late S. P. Tolstov considered the home of the Oghuz to be the deserts and steppes of the Aral Sea region. In his view, they had lived there in ancient times before migrating from western to eastern Central Asia.1 In spite of its originality, however, this viewpoint did not gain general acceptance. Research in recent decades points to the conclusion that the Oghuz in western Central Asia originally came from the eastern T’ien Shan region. Oghuz historical tales relate that the headquarters of their supreme ruler or leader was at one time situated on the shores of Lake Issyk-kül. According to different versions of this legend, there was strife among the Oghuz caused by the hostile relations between their ruler and his son, Oghuz Khan. In his * See Maps 1 and 2. 1 Tolstov, 1948. 66 ISBN 978-92-3-103467-1 The Oghuz account of this old legend, the Persian historian Rash¯ıd al-D¯ın, who lived at the end of the thirteenth and the beginning of the fourteenth century, wrote that after a lengthy struggle, Oghuz Khan seized his father’s lands in the district of Talas. -
Plant-Based Decoration in Islamic Art
Amber Khokhar March 2012 Plant-based Decoration in Islamic Art Introduction Exploring Plant based decoration is an easily accessible way to appreciate and understand Islam and Islamic Art and Design. The abundance and variety of flower motifs and pattern continue to influence artists and designers today. In Islamic societies floral patterns were applied to a huge range of artefacts and objects, from coffee cups to compasses. As Islam spread from Spain to the Indonesian Archipelago, designs evolved and adapted reflecting time and place. Exploring Plant based decoration is an easily accessible way to appreciate and understand Islam and Islamic Art and Design. The abundance and variety of flower motifs and pattern continue to influence artists and designers today. In Islamic societies floral patterns were applied to a huge range of artefacts and objects, from coffee cups to compasses. As Islam spread from Spain to the Indonesian Archipelago, designs evolved and adapted reflecting time and place. 1 Embroidered Picture, Morris, William, born 1834 - died 1896 (designer) Morris, Mary (May), born 1862 - died 1938 (designer and maker), Victoria and Albert Museum, London Born locally in Walthamstow, the renowned designer, William Morris, developed many textile and wallpaper designs inspired by the patterns and motifs that he admired in Islamic art. Islamic floral motifs, abstract, stylised and representational, offer opportunities to explore a variety of mediums and design principles in architecture, art design and technology. Religion, Geography, History and Science can be explored through a range of artworks that were inspired and influenced by beliefs and practicalities of worship. Materials used internally and externally will reflect the weather and availability of resources as well as the local culture. -
From the Prayer Rug to the Couch: Understanding the Culture of Islam
From the Prayer Rug to the Couch: Cosponsored by: Understanding the Culture of Islam and Best Practices in Treating Muslim Clients Brought to you by Riverside Trauma Center After this training, Training Description participants will be able to: Tis training is designed to increase knowledge and improve skills of mental health professionals who provide therapy to Understand the key principles Muslim clients. Participants will learn about: Islamic culture, and core values of Islam and how common myths about Islam and Muslims, and civil rights it might pertain to their working concerns specifc to Muslims. Te concept of Cultural Humility with Muslim clients and best practices in treating Muslim clients will be taught. Identify civil rights and liberties Interested clinicians will be added to a referral list for Muslim issues that are unique to Muslims clients, and will be able to participate in a Learning Community that will provide monthly peer supervision by a Muslim clinician. Identify tools and strategies specifc to working with Muslim When and Where clients Wednesday, October 19, 2016; 9 am-4:30 pm (registration starts at 8:30 am); Islamic Society of Boston Cultural Center, Understand the necessity of 100 Malcolm X Blvd., Roxbury, MA. Parking is limited. Loca- Cultural Humility in their work tion is accessible by T (Orange Line, Roxbury Crossing stop). with Muslim clients *Please dress modestly. Headscarves are NOT required. Continuing Education Registration Applications for 6 hours of Pre-registration is required. Online registration is available at continuing education credits have www.muslimclients.eventbrite.com. Registration fee is $40 been submitted for Social Workers, per person.