Abdullah

Semantics is a science whose field is words and meanings. It searches for the meanings of words and studies the changes and developments that occur in the meanings of words throughout history. It also searches for the relationship between the signifier and the signified, that is, it searches for the relationship between the letters that are fixed next to each other and what they indicate after they are superimposed. Semantics, when searching for the terms of meanings, adopts the historical approach and the descriptive approach. Interest in semantics and the search for meanings of words began at a very early age, and we find this interest among the early Arab Muslims. For example, commentators and those interested in the sciences of the Qur’an wrote books about the miracle of the Qur’an, the strangeness of the Qur’an, and the Mushkik Al-Qur’an. Fundamentalists used word denotation to express the meanings extracted from the verses and texts, and linguists paid attention to the meanings of words and their derivatives in order to return the words or the meanings of words to a single origin from which many branches come. Thus, we find that the subject of studying the semantics of words among Arabs in the past was confined to these matters, and this subject was not based on one special science with its limitations and rules. Subject of studying the semantics of words did not happen until the end of the nineteenth century at the hands of Western scholars. So, semantics established its rules and laid down its laws, and its field at that time was to search for the meanings of words historically; then, it developed to study the meaning in a specific time and place. This science began to be employed in many fields, such as in an existential&nbsp;understanding of the Qur’an, after studying the meanings of its words. This research analyzes the origin of the q-s-s (ص-ص-ق ) used in the Holy Qur’an historically from the perspective of semantics, to properly understand the meanings of the words derived from this origin and used in the Holy Qur’an, and to identify the derivatives that were derived from it throughout history and the developments that these derivatives have undergone in their meanings. At the beginning, we present an introduction in which we clarify the origins of this science, its topic, and the method of employing this science in understanding the Holy Qur’an, then we explain the historical semantic analysis approach. Then we move on to analyze this root throughout history, from the oldest text that we could access to our current era. Therefore, we clarify and analyze the meanings of the derivatives of the root q-s-s (ص-ص-ق ) in the poetry of the pre-Islamic era by listing the poetic verses that include the derivatives of this root and explaining these verses, and by looking at their context after referring to the books that explain the collections of pre-Islamic poetry. Then we move on to analyzing the meanings of the root derivatives q-s-s (ص-ص-ق ) in the Holy Qur’an by presenting the Quranic verses that include the root derivatives q-s-s (ص-ص-ق (and interpreting these verses after referring to the books of interpretation of the Holy Qur’an that were written between the first and fourth era of the Hijrah. Then we analyze the meanings of the derivatives of the root Q-S-S (Q-S-S) in the poetry of the Islamic era, and we follow in this section the approach that we followed in analyzing the derivatives of the root concerned in the pre-Islamic poetry. In this section, we return to the collections of Islamic poetry that include poetry attributed to the era that followed the revelation of the Holy Qur’an until the codification of ancient Arabic linguistic dictionaries began. Then we move on to the analysis of root derivatives q-s-s (ص-ص-ق ) in the dictionaries of the ancient language and then the dictionaries of the modern language by displaying the meanings of the new derivations of the original q-s-s (ص-ص-ق ) only, without highlighting the meanings that were used in the pre-Islamic era, the era of the revelation of the Qur’an, and the poetry of the Islamic era to avoid repetition. We clarify the relationships between the primary meaning of the q-s-s (ص-ص-ق (root and the meanings of its derivatives during the analysis, to see whether the meaning of the word derived from the root in question is related to the primary semantic domain of the root or not. Knowing this helps us to understand the derivatives of roots in a deep and correct way. At the end of this research, we conclude that this root has a large and wide range of meanings. The use of this root and the derivation of words from it did not end after a specific era. Rather, it continued as needed throughout the ages between the expansion of the use of this root and its derivatives and the narrowing of its use, which indicates its development throughout history and its non-degeneration. We find that a semantic change occurred within some derivatives of the root q-s-s (ص-ص-ق), as if the word denotes one meaning and then denotes another meaning without changing its form or structure. We conclude that all derivatives derived from the root q-s-s (ص-ص-ق )are related to the essential connotation of the root q-s-s (ص-ص-ق), either directly or through interpretation.

Root Q-S-S (ص-ص-ق) in the Holy Qur’an: A Semantic Study

Altan

Prof. Dr.

Alyaguot

Ibn Battuta visited the Lighthouse of Alexandria twice in 1326 and 1349 and gave valuable information about it before it was destroyed: “At the end of my long travels, when I returned to the Maghreb in Seven hundred and Fifty, I wanted to see the lighthouse again, but since it was completely ruined, I neither wanted to go inside nor. It was not possible to go up to the door of the building,” This analysis was carried out in pursuit of the answer to exactly when and how this structure, the Lighthouse of Alexandria was destroyed. While existing information about the lighthouse does not fully show its fate, the issues it faced and its final collapse are clarified within the framework of Islamic sources.The Alexandria Lighthouse, in its original shape until the conquest of Egypt in 641-642, attracted the attention of Muslim historians and travelers, and the length, width and shape of the Alexandria lighthouse were described in history, geography and in Islamic travel books. The Lighthouse of Alexandria has been the main subject in the writing of many Muslim writers, describing it in a generally consistent manner with the lighthouse that researchers agree is closest to the actual image of the lighthouse. The historian and geographer Ibn Hurdâzbih stated in his book Kitab al-Masalik wa al-Mamalik that there were 366 rooms in the Alexandria lighthouse and that there was a mosque on top. The Lighthouse of Alexandria continued to fulfill its main purpose until the conquest of Egypt. Despite the importance of the lighthouse, it did not attract the attention of the Umayyad and Abbasid caliphs, but the powerful Turkish ruler Ahmad b. Tolun (868-883) recognized the value of this architectural and civil achievement. In 796, the Alexandria Lighthouse was exposed to a severe earthquake which caused great damage, not only to the upper floor (dome) but also the cylindrical third floor collapsed and suffered great damage. Ibn Tolun had a mosque built on these damaged parts in a wooden dome. Iranian traveler Nasir-i Husrow visited Egypt in 1047 during the Fatimid rule. Nasir, who also visited the city of Alexandria, gave important information about the lighthouse: "I&nbsp;saw a lighthouse in Alexandria, it was still undeveloped", which means that the lighthouse was still standing and in good condition at that time. Al-Balawi, an Andalusian poet and scientist, was born and raised in Málaga. He traveled to the East, lived for a time in Alexandria, where he practiced oratory. Another traveler, al-Balawi, visited the Alexandria Lighthouse in 1165 and gave important information about the "Kitâbü Alif bâ", the Alexandria Lighthouse, in his literary and scientific encyclopedia. After his visit to the lighthouse, al-Balawi measured its size with a rope attached to a stone and wrote down the dimensions using paper and pencil. Rukn al-dîn Baibars al-Mansûrî, the famous amir, jurist and historian of the Mamluks period, mentioned the earthquake in 1303 in his book Mukhtâr al-Akhbâr: History al-dawla Ayyûbîyya ve Dawla al-Mamâlîk al-Bahrîyya. He was one of the contemporary witnesses of the great earthquake that struck Alexandria and destroyed its lighthouse.Historical sources stated that a group of earthquakes occurred during the period between Ibn Battuta's first visit to the Lighthouse of Alexandria and his second visit. In 1334, 1341, and 1348 Egypt suffered major earthquakes that affected many structures, including the lighthouse. What was the fate of the Lighthouse of Alexandria after Ibn Battuta? After Ibn Battuta's second visit to the lighthouse, a number of historians reported the fate of the Lighthouse of Alexandria. In his book, al-Maqrîzî, "al-Mawâʿiẓ wa al-iʿtibâr bi-(fî) ẕikri al-ḫıṭaṭ wa al-âs̱âr" recorded that the earthquake that occurred in 775, that is, in 1375, caused the complete collapse of the Alexandria Lighthouse. Another historian, al-Qalqashandi, reported that the Lighthouse of Alexandria became a ruin in 1412. Khalil b. Shahin al-Zahirî stated that the Lighthouse of Alexandria collapsed in 1446. Ibn Iyas wrote that in 1482, Sultan Qaitbay visited the ruins of the Alexandria Lighthouse and turned it into a castle known today as Qaitbay Castle.The Lighthouse of Alexandria left many architectural influences Minarats, which are real examples of the Alexandria lighthouse, are the three twin minarets: the minaret of the Mosque of Seville (1184) (Islamic part 69.65 meters), the minaret of the Hasan Mosque in Rabat (1197) (44 meters built), and the minaret of the Kutubiyya Mosque in Marrakech (1199) (67.5 meters). It was the Lighthouse of Alexandria that inspired the architect of the Almohad Caliph al-Mansur (1184-1199) to build these three minarets. These minarets are of the Lighthouse of Alexandria in terms of height, size and interior design. Today, there are still structures bearing this influence.

The Light of Alexandria in the Middle Ages, until its Collapse in the Mamluk Period

Arzu

Assist. Prof. Dr.

As a literary genre, travelogues are related to many branches of science. Although they are written from the author’s perspective, a travelogue certainly contains information in many fields, from history, literature, daily life, and cultural life to politics and education. The tradition of writing travelogues in the Urdu language started with Yusuf Khan Kambalpush’s (1837) Ajaibat-i Frang. Travelogue writing also gained importance with the increase in travel to Europe and Islamic countries as a result of various factors.&nbsp;Türkiye undoubtedly has a very important place in travelogues written in the Urdu language. One Urdu travelogue about Türkiye was first written by Nawab Umar Ali Khan in 1885 under the title Aina-i Frang and was followed by some other very important travelogues such as Safarnam-e Rom u Misr u Sham by Shibli Naumani (1894), Bilad-i Islamiyya by Abdurrahman Amritsari (1905),Maqam-ı Khilafat by Shaikh Abdulqadir (1906), Safarnama-i Europe by Munshi Mahboob Alam (1908), Sair-i Europe by Nazli Rafia Sultan (1908), Safarnama-i Qustantiniya by Hameedulah Khan Sarbuland Jang (1911), Duniya Aik Aurat ke Nazar main by Akhtar Hamdiyya Bagum Sarbuland Jang (1911) and Sayahat-i Sultani by Shah Banoo (1915). More than 100 travelogues about Türkiye were written in Urdu from 1885 till the present. Some travelogues are about only Türkiye, and others mention Türkiye alongside all the other European countries the traveler had visited. Some travel books written by travelers who’d set out to ensure coordination in Islamic countries during the Ottoman period, particularly in the first period, included Türkiye alongside Islamic countries such as Egypt and Damascus.According to current research, the first travelogue in Urdu about Turkey was written by Nawab of Basoda, Umar Ali Khan Wahshi, and titled Aina-i Frang. This book includes his trips to London, Paris, Italy, Spain, Austria, Switzerland, Türkiye, and Egypt. He made his journey in 1883 and published his observations and experiences as a travelogue in 1885. The travelogue consists of 109 pages, with the part about Türkiye being around 15 pages. He visited&nbsp;the cities of Istanbul, Çanakkale, and İzmir and wrote his observations about these cities. Umar Khan only stayed for four days in Istanbul, which is why he gave general information about the places he had visited. Because he couldn’t visit many places in such a short time.He described Istanbul in three parts as Üsküdar, Istanbul, and Beşiktaş. The places and things he wrote about Istanbul involved such things as the mosques, embassy buildings, the rail system, palaces, and mansions, as well as the 21 ball salutes for special days, fire extinguisher towers, and ferries. He went to Edirne by train to examine Turkish railway system. He also made mention of Bakırköy, Yeşilköy, Yedikule, Davutpaşa, and Samatya train stations, with gravestones and cypress trees in graveyards being among the things that had attracted his attention. He mentioned the Galata and Beyazid towers, which were used as fire towers at that time, and described Istanbul as the most interesting city in the world.Although he wanted to meet with Lord Duffer, the British ambassador at the time, this meeting could not take place due to a lack of time. He also stated in his travelogue that Hobart Pasha was the head of the Turkish navy at that time.In addition to general information about the Turks, he also criticized bad management and short-sighted managers in his travelogue.After the criticism, he added that Turks are now in close contact with England, so they will be in a better situation from now on. The author also made various recommendations and suggestions in his travelogue to those who want to travel. Although it does not contain much detail compared to other travelogues written in the following period about Turks, it is important in terms of being the first travelogue about Türkiye and Turks.

An Overview of Türkiye Travelogues Written in Urdu and the First Urdu Travelogue About Türkiye: Aina-i Frang

Gonca

Aykut

Assoc. Prof. Dr.

Exploring Love, Yearning, and Memories in Majeed Amjad’s Poem “Munich”

Fatma

Travelogues apart from being a literary genre are prominent also for the information they provide social scientists. Those texts which are a product of individual testimony also serve as sources of first-hand information regarding the period they were written in. This genre, developed as various travellers wrote down their voyages taking place in different periods, forms a large body of literature. Muslims wrote about their hajj pilgrimages and visits they made to sacred places, which brought about a significant portion of works in this genre.The Qajar Empire period was one in which travelogues were in high demand. The hajj travelogues made up a significant part of the texts that were produced during that time. The travelogues made by female authors were scarce. The works of three female authors constituted a rarity due to the female perspective and perception in which they presented themselves and as such, they fill an important gap. Moreover, these works are clear evidence that women did author works in that period.The chapters dedicated to Baghdad and its surroundings in the travelogues of three female hajjahs from the Qajar period who started their journey to visit the holy sites in the last quarter of the 19th century are labelled as original and unique due to the different perspective they offered of Baghdad at the time. The first travelogue writer is Mihrimah Khanom who wrote Safarnama-ye Makkah. She started her journey in 1880/1297. Another author was Sakineh Sultan who titled her work Rūznāma-ye Safar-e ʿAtabāt va-Makkah. The starting date of her travel was 1899/1317. The last work to be considered in this study is that of Aliye Khanom Shirazi, the title of which is Rūznāma-ye Safar-e Hajj: Atabāt va Darbār-e Nāsırī. The journey of this author started in 1892/1309.From the notes that the authors usually kept daily, we obtained information regarding the haj route, how the haj was organised, the information on sects, the perception of women, their national identities, and private lives. At the same time, they provided important information on religious and educated female followers of the Shia denomination themselves. These texts contained a broad range of information that provided important information on Baghdad and its surroundings, as it was stated previously.The role and importance of Iraq and Baghdad in human history are in the open. The region is of even greater importance for the followers of Shia Islam. In this work, we analyzed the impression the region left on three women authors while they visited it for religious purposes. The article starts with an explanation of why Baghdad and its surroundings are so important to Shias, the majority of whom are Iranians. The period’s social life, the interactions between local subjects, and the social status of Iranians in the region are the focus of the following subchapter titled Social Life. The last subchapter is dedicated to the issue of denominations and sects, which continues to be important even today.

Baghdad in Travelogues of Female Iranian Hadjis: Social Life and Sect

Güler

Thoralf

Who will Bell the Cat? That is the Question! Oskar Rescher’s Copy of Geschichte der arabischen Litteratur (GAL) and Fuat Sezgin’s Uncompleted Brockelmann Project

Güller

Yahya Devletabadi was born in 1862 in Devletabad withing Isfahan, Persia as a member of a religious family. He completed his primary education in his birth city, then continued his religious education in Najaf, Iraq, where he went with his family at the age 11. After returning to his country in 1875, he finished his religious studies in Teheran, Esfahan, and Iraq under the famous Shia scholars of the time.Yahya Devletabadi interacted with proponents of liberal and constitutional principles even before the declaration of a constitutional monarchy and worked to establish such a system. Following the declaration of the constitutional monarchy in Persia, he concentrated mostly on educational endeavors, particularly with the opening of new schools and with the advancement of culture. He was exiled to Istanbul in July 1908. During his time in Istanbul, he developed sincere relationships with the Young Turks and with members of Committee of Union and Progress. Some of his books were also written there. During World War I, he went to İstanbul for a second time. During his residence there, he met with statesmen such as the Minister of Internal Affairs Talat Pasha and Grand Vizier Said Halim Pasha. He convinced them of the impossibility of establishing an Islamic Union ideology. During his meetings with the Minister of War Enver Pasha, he gave his ideas regarding the drawbacks of a military march towards Tehran.Devletabadi wrote and translated works on various subjects. In this context, Yahya Devletabadi’s work Hayat-i Yahya, also known as Tarih-Mu’asır, is an important source not only of Iranian history but also of Turkish history between1875-1925. The work consists of four volumes and covers the period from the time of Naṣer al-Din Shah Qajar (1848-1896) to the fall of the Qajar dynasty (1794-1925) and the rise of the Pahlavi dynasty. In Volume I, the author provides information about his childhood, youth, education, and travels; the political, social, and cultural environment of Isfahan; the treatment of his family by the government; the political, economic, social, and cultural situation of Persia during the reign of Naṣer al-Din Shah Qajar; the sectarian movements in the country (especially Babism) and the attitude towards the clergy; and the activities of the supporters of constitutionalism toward the proclamation of constitutionalism. Volume II focuses on the transformation process of Iran and the events that took place during the Persian Constitutional Revolution. Volume III covers the author’s exile days in Istanbul and his travels in Europe. The events that are the subject of this volume, which is occasionally written in diary form, mostly involve the political and social events the author had witnessed and interpreted himself after the proclamation of the Second Constitutional Monarchy. This volume concludes with the beginning of World War I, the Ottoman-German alliance, the Ottoman entry into the war, the declaration of Jihad al-Muqaddas [Army of the Holy War], and the effects of the war on both Iranian and Ottoman society. Volume IV pertains to the wars on the Iraqi and Caucasian fronts; the author’s second journey to Istanbul; the events he’d witnessed during his journey; the political, social, cultural and economic environment of Istanbul during the war years; the collapse of the Qajar dynasty; and Reza Shah’s rise to power. The work also has a chapter on the veil being abolished in Iran.As mentioned above, although information is found about Istanbul throughout Devletabadi’s voluminous work, Volumes III and IV in particular are the subject of this article as they are largely based on the author’s observations and impressions during his stay in Istanbul. In this context, the work conveys to the reader in great detail Abdul Hamid’s retreat to Yıldız Palace, the Hafiye organization, the conflicts the Young Turks and the Union and Progress Party had with the palace, the declaration of the Constitutional Monarchy, the elections, the establishment of a parliament, the 31st of March Incident, the arrival of the Movement Army in Istanbul, the assassination attempt on Abdul Hamid II, his succession and exile to Thessaloniki, the accession of Mehmet Reşat V to the throne and his coronation ceremony, the coming to power of the Committee of Union and Progress, and the political conflicts, intrigues, and assassinations that made up these events.Yahya Devletabadi also provided information about various aspects of the city on the occasion of the political events that constitute the main subject of the work and drew a picture of the Istanbul of that day. In this context, he gave information about the districts of Istanbul, places to see such as mosques and museums, and transportation in the city. In addition, he provides information about the social and economic situation of Istanbul during World War I and compared it to European cities.

Yahya Devletabadi and His Memoirs of Istanbul During the Second Constitutional Era

Hatice

Öğretim Görevlisi

Şükran

Marzūqī emerges as a versatile scholar who gained prominence in the realm of language and literature, significantly contributing to Arabic literary works in Isfahan. His notable acclaim in the literary domain came through his commentary on Abū Tammām’s poetic collection, alHamāsah. Within this commentary lies two invaluable components: the introductory section, which presents focal points of literary criticism, holds utmost importance in the annals of critical history, and the literary commentary, which introduces a novel and refreshing perspective to poetic analysis.In this introductory segment, which garnered considerable attention from scholars and exerted an influential impact on subsequent works, Marzūqī endeavors to elucidate the effective criteria of criticism when evaluating literary compositions. He aims to dispel the notion that “critics make their choices based on personal preferences and desires”, thus seeking to dispense with speculative assumptions prevalent in the realm of literary criticism. Concurrently, Marzūqī addresses the question of how poems are assessed, delineating the features and criteria involved in this evaluative process. His comprehensive examination delves into the concept of amūd al-shi‘r, encompassing various aspects of critical analysis.Amūd al-shi‘r constitutes the fundamental elements and foundations representing the classical Arabic poetry method and style. These elements should be adhered to both by poets during the construction of their verses and by critics when selecting among poems. The extent to which poets adhere to or deviate from these criteria significantly impacts the quality and superiority of their poetic creations. While the concept of amūd al-shi‘r reached its definitive formulation under Marzūqī’s systematic approach, it is noteworthy that this subject and the interconnected themes had been subjects of prior discussion and contemplation by other scholars before him.The evolution of Arab poets’ artistic perceptions, influenced by the prevailing era and cultural milieu, led to a departure from traditional Arabic style, giving rise to diverse forms of expression. These poets, referred to as “muwallad” or “muhdath”, deviated from the classical rules that governed Arabic poetry, employing alternative methods in their poetic compositions. Consequently, scholars established various criteria to distinguish these innovative inclinations from the established Arabic poetic tradition. These criteria, encapsulated in the concept of amūd al-shi‘r, played a crucial role in demarcating the novel poetry styles from the ancient artistic practices.The notion of amūd al-shi‘r embodies the entire artistic heritage inherited from the qasidas of poets during both the Jahiliyya and Islamic periods, eventually taking shape during the Abbasid era. The earliest mention of this concept can be traced back to Abu’l Abbās Tha’lab (d. 291/904) in his book Qawā’id al-shi’r. Ibn Tabātabā (d. 322/934) used alternative phrases to refer to amūd al-shi‘r; nevertheless, he outlined the conditions and methods sought in exceptional poetry in his work ‘Iyār al-shi‘r. Āmidī (d. 371/981) was the first to employ the concept of amūd al-shi‘r as a measure, akin to the sense employed by Marzūqī, although he did not provide a comprehensive explanation of its principles. Subsequently, Qādī al-Jurjānī (ö. 392/1001) elaborated on this concept and elucidated its principles from his perspective. However, it was Marzūqī who systematized the term and its rules in a cohesive manner, establishing a pivotal connection between the concept and its application.Indeed, Marzūqī’s work was heavily influenced by the contributions of critics who preceded him. His criteria regarding amūd al-shi‘r encompassed the collective insights and summaries of the views of previous critics, most notably Āmidī, Qādī al-Jurjānī, Ibn Tabātabā, and Qudāma (d. 337/948 [?]), as well as those from the fourth century. Although considerable efforts were made prior to Marzūqī in shaping the concept of amūd al-shi‘r, it was Marzūqī who took the lead in establishing definitive rules and methodologies, surpassing all previous critics. Furthermore, no subsequent critic has made any significant additions to the rules set forth by him. Marzūqī’s authority in articulating the foundations of Arabic poetry is widely acknowledged among critics.Marzūqī employs the term amūd al-shi‘r to distinguish between two methods in poetry composition and to establish criteria for selecting poems based on their superiority. The author compiles these rules by observing features present in the works of exceptional poets, considering them as essential elements in the creation of good poetry. Notably, Marzūqī’s conception of amūd al-shi‘r surpasses the previous critics in its comprehensiveness, as it encompasses criteria for both poetry and the poet. Moreover, the concept of amūd al-shi‘r in Marzūqī embodies the pinnacle of Arab criticism, reaching its apex in the fourth century.Among the seven critical issues that Marzūqī developed, drawing from his predecessors, he presents criteria by which they can be evaluated. However, Marzūqī’s statements regarding these elements and criteria do not imply that a poet must strictly adhere to them to be considered legitimate. Instead, he emphasizes that by sensibly and prudently incorporating these fundamental features in their poetry, a poet can achieve superiority and prominence in this artistic domain.

Criterion of Criticism in Classical Arabic Poetry: The Concept of Amūd al-shi'r in Abū Alī al-Marzūqī

Res. Assist. Dr.

British rule in the Indian subcontinent had started with the East India Company and became the destiny of the region after the British completely dominated the subcontinent in 1857. By taking the wealth of the region to their own countries, they made the people miserable and took away the country’s economic and spiritual power. The British assimilated the society in terms of language, religion, and culture.Due to the rapid development of events in this process, poetry had been used as a common type of literature to activate emotions in the society. However, literary genres such as novels and stories from Western literature began to take the place of poetry in the 20th century. In these works of prose, the authors dealt with the stories specific to their own regions. The people who found sections about their own lives in these works began to show great interest in the prose genre.The Aligarh Movement had started with the adaptation works of Sir Sayyid Ahmed Khan that emerged in the classical period and was a large-scale movement that affected every aspect of life in the Muslim community, despite being generally thought of as a political and educational movement. After this movement, the first period of the short story genre in Urdu literature continued to be present between 1900-1930. The stories written during this period frequently revealed the problems of the oppressed people living under British exploitation, social collapse, and emotional and mental weariness. These stories are divided into two parts (i.e., romanticism and reformist literary movements), and their authors tried to protect their psychology by including entertaining elements instead of reflecting on their inner sadness.Between 1930-1947, being the second period of the short story genre, progressive writers gave direction to this period, during which they dealt with issues such as poverty, unjust income distribution, political failure, and social regression as the main problems in the social and political life of the Indian people and displayed harsh attitudes toward the West’s expansionist policy.When Pakistan and India separated in 1947, an event that has been transferred to Urdu literature as the Partition Period, writers left their common values aside and wrote down the values of the new country in which they stayed. This period was filled with terrible massacres, separations, and desperation for the people of the subcontinent and cannot be forgotten, as the effects of this period were intensely seen in literature until the 1970s.&nbsp;The subcontinent is a fascinating region with its cultural riches, one in which Urdu literature has had a deep-rooted literary tradition by being fed from Eastern and Western literatures. Qudrat Ullah Shahab lived between 1917-1986 and as the valuable bureaucrat and literary writer of this region had also adopted the method of the Partition period.In most of his stories, there is a woman in the subject position, and this woman has an extraordinary individuality. Qudretullah Shahab presents reality mixed with imagination in his stories. The author deals with internal and emotional problems on the one hand, and on the other hand expresses the disorders in her mentality in his stories. Thus, it makes it possible to come to the focus of the problem and produce a solution. After the stories were published in various magazines and newspapers, he received positive feedback and established himself in the literary field.&nbsp;Qudrat Ullah Shahab is famous for his autobiography Shahabnama (1987). He also wrote a fictional work title Chandravati (1938) and stories such as Phulun ka Koyi Kiymat Nehiyn [Flower Has No Value], Çâk Garîbân [Run Collar], Uran Taştariyan [UFOs], Nafsane (1950) [Psyche], Surkh Fita (1963) [Red Ribbon] and Mâncî [My Mother].

British Rule in the Subcontinent, Literary Movements, and the Authors of the Partition Period: Qudrat Ullah Shahab

Mehmet

On March 10, 1919, the British Government enacted the Rowlatt Law in order to prevent the rising nationalist and revolutionary movements among the Indian people as a result of the pressure and martial law they applied on India. This law aimed to restrict the people’s freedom by preventing them from being in groups and taking part in political, religious or social activities. This law gave extraordinary powers to the government in security affairs. The British police forces did not hesitate to use these powers ruthlessly against the people. Mohandas Karamchand Gandhi, a prominent political leader of the Indian sub-continent, invited the people to implement Hartal, which is a kind of general strike in which shops are closed, against this law, and the British government did not approve of this decisionThe Caliphate Movement, which the Muslims of India established to support the Ottoman Empire, which held the caliphate, enabled the Muslims of the subcontinent to act in absolute harmony. A rally was held in India on April 10, 1919 to give speeches on both the Rowlatt Law and the Caliphate Movement.According to official results, 379 people were killed and 1,200 injured in the region as a result of Jallianwala Bagh Massacre. 87 of those who died were foreigners or people coming from the villages to the celebrations. The oppression and persecution experienced during the martial law period after the shooting at the unarmed people gathered in a place called Jallianwala Bag in Amritsar took the lives of the people of the region. The inhumane events that took place here were recorded as the Amritsar Massacre, the Jallianwala Bag Incident/ Accident. As a result, the patriotic feelings of the people of the subcontinent under the British empire were strengthened, and it became an important turning point leading to independence.This brutality and tragedy experienced in the subcontinent caused an awakening among the people, the development of patriotic feelings in the literary world, and the emergence of literary works in this field.Saadat Hasan Manto, who is among the modern Urdu writers, included in his works the social and political events that the Indian sub-continent society had to face during his lifetime. Manto mentioned the massacre that took place in Amritsar in Punjab state in 1919, in his story Ek Bat, Rowlatt Laws’ protests in Jallianwala Bagh turn a young man into a hero who is not accepted by the society. Showing unexpected courage, Thila Kanjar encouraged the crowd to act cautiously, but despite being unarmed, he was shot many times by armed British soldiers. He showed a great example of heroism and did not give up his struggle. Thila, who lost his life here, was quickly buried so that you could erase the traces and his sacrifice would be forgotten.Saadat Hasan Manto covered this historical massacre down to the smallest details. Pointing out that Thila’s singing and dancing sisters Almas and Shamsad were summoned to entertain the rulers of the time to avenge Marcella Sherwood, who was beaten by protesters while passing through a street during the demonstrations, the author states that the sisters went there but acted bravely like their brother Thila.Manto, whose works were realistic, included the massacre that took place in Jallianwala Bagh in another story, Tamasha. Manto, who was only 7 years old and was in Amritsar at the time of the incident, narrated the events that happened to him in this story with a character named Halid. In the story, Halid, who imagines that his father will take him to a show, is at home, since the schools are closed. However, he cannot make sense of the fact that the streets and bazaars are empty and the shops are closed. Halid, who is very worried and afraid at the thought that the planes would drop bombs at the time of the incident, finally takes a deep breath when he sees papers with notes on them instead of bombs from planes. In the massacre that takes place in the afternoon, the sounds of airplanes are first drowned out by gunfire, then screams and groans. However, Halid still can’t make sense of what has happened. Later, when he saw the injured and groaning man falling on his back, he could not make sense of it. In this story, where fear and courage work together, Halid’s family, in great desperation, cannot help the injured youth.In both stories, Manto refers to Hartal, which means closing shops and was initiated by Gandhi against Rowlatt’s Laws. The fact that the author includes young characters in the stories conveys the message that he is hopeful for the future of his country. Although this massacre, which took place in 1919, contained many painful events, it was one of the most important turning points for the Indian subcontinent in the process of independence.

Examination of the Jallianwala Bag Event in the Context of Saadat Hasan Manto’s 1919 Ki Ek Bat and Tamasha’s Stories

From east to west, the geographies where Muslims lived were going through a turbulent period in the late 19th and early 20th centuries. While the Ottoman State was struggling for existence against Russia and Western States in the west, the situation was almost the same in India, Iran, and Turkistan. In 1858, the British had abolished the Turkish-Mongolian state in India that had ruled since 1526, after which they advanced into Afghanistan. At the same time, the Russians had put an end to the existence of some emirates in Turkestan.The Ottoman State had ruled Anatolia and a large part of Eastern Europe, the Arabian Peninsula, and a part of the Caucasus for centuries but had now lost its former glory and most of its lands. The British started anti-Abdul Hamid activities in the Arabian Peninsula, especially in Egypt and India, of which they occupied most. The method the British resorted to in order to break the unity among Muslims and to eliminate the caliphate was to spread the idea that the caliph of the Muslims should be an Arab. This propaganda partially worked among the Arabs and caused a great reaction in regions where non-Arab Muslims lived in large numbers, such as in India.&nbsp;Abdul Hamid was aware that the British were constantly questioning the legitimacy of the caliphate in order to provoke the Arabs and disintegrate the Ottoman state. He made sure that&nbsp;many pamphlets and brochures, sometimes containing ayahs and hadiths, were distributed in Islamic countries in order to suppress such propaganda and to increase his own popularity as the true caliph. This was similarly attempted with newspapers and magazines both at home and abroad. Ottoman-friendly foreigners abroad were also known to make special efforts in this regard, with Indian Muslims coming first among these. This was because the political and military weakness of the Ottoman state after the Russo-Turkish wars and the subsequent events in the Balkans had disappointed the Muslims of India and left them in deep sorrow. Muslims living there began to support the Ottomans with whatever means they had.Indian scholars and poets chose their side and also defended the caliphate and Sultan Abdul Hamid with their writings and poems. Mawlawi Hafez Abduljameel (d. 1946) wrote his book Al-Zafar al-Ḥamidiyye in order to refute the claims of the British about Abdul Hamid Khan not being a true caliph. Faiz-ul Ḥasan al-Saharanpuri (d. 1887), Zulfiqar Ali al-Diyobendi (d. 1904), Wahiduddin Ali al-Hyderabadi (d. 1926), Adib Pishavari (d. 1930), Hamiduddin Farahi (d. 1930), and Anwar Shah al-Kashmiri (d. 1933) were some of the poets who defended the Ottoman State, the caliphate, and pan-Islamism, despite their every movement and activity being carefully monitored by the British government that ruled India at that time. They also felt a sincere love and loyalty toward the Ottomans and expressed this at every opportunity. The common features of these writers and poets were that they were Sunni Muslims who were loyal to the caliph and pan-Islamic. According to them, the weakening of the Ottoman Empire and its loss of political weight meant that the last powerful Islamic state would gradually disappear and that they themselves would become an insignificant minority. For this reason, Indian Muslims collected aid from almost everywhere and sent it to Istanbul, praying daily for an Ottoman victory.The poets and writers included in this article were contemporary with Jamaleddin Afghani and Muhammad Iqbal and were just as famous and influential. The prominent topics in his poems involve the Russo-Turkish War, pan-Islamism, love for the Ottomans, ummah-ism, and the caliphate. For example, while Faiz-ul Ḥasan al-Saharanpuri and Zulfiqar Ali alDiyobendi mostly focused on the Russo-Turkish War in their poems, Adib Pishavari focused more on anti-British sentiment. Love for the Ottomans came to the fore in Wahiduddin Ali al-Hyderabadi’s works. He compared the collapse of the Ottoman Empire to the Andalusian Umayyad State. Al-Hyderabadi was also perhaps the first poet to write an elegy for the Ottoman Empire. Hamiduddin Farahi included the Balkan War and the Italo-Turkish War in his poems, and Anwar Shah al-Kashmiri also talked about the Greco-Turkish War. The enthusiasm and excitement that prevailed among Indian Muslims in the late 19th and early 20th centuries is unique in many ways, and nowhere else in the Islamic world has such a sincere and deep sympathy been felt for the Ottomans.

Sultan Abdul Hamid and Ottomans in the Poems of Indian Poets from the Late 19th and Early 20th Centuries

Murat

Muhtasham Kashani was one of the poets of Iranian literature in the Safavid era and became famous for his poem 12 bands about the martyrdom of Hadrat Husayn in Karbala. He was given the title of Shams-ush-Shuara for his success with this poem. The fame Muhtasham achieved with this lament was not limited to his own literary circle but also influenced the poets of Turkish literature. In the history of classical Turkish literature, Muhtasham’s name appears from the 16th century onwards. Some poets mention his name in their poems in the interest of boasting. Muhtasham’s lament about the Karbala incident is understood to have been observed by many poets in 19th-century Turkish literature. Names such as Musa Kazim Pasha, Othman Nevres, Avni Beg of Yenişehir, and Sakıb are some of the 19th-century poets known to have followed Muhtasham’s lament for Karbala. Some of these poets mentioned above translated “Davazdah-band-e Muhtasham” into Turkish, and others wrote a poem modeled after another based on Muhtasham’s lament. Muhtasham lived in the 16th century; this elegy seems to have been more widely followed in the 19th century of the history of Turkish literature. In the history of Turkish literature, the influence of Muhtaşem’s lament was not limited to the 19th century. Along with Sakıb, Musacalızadah Said, and Mehmed Rifat of Manastir, who all died in the early 20th century, Abdülbaqi Gölpinarli was also influenced by Muhtasham’s lament.This study discusses a previously unknown Turkish translation of Muhtasham Kashani’s Karbala lament titled “Davazdah-band-e Muhtasham”. The translation under study was written in 1858, and the translator used the pseudonym Rafi and carried the identity of a poet. No information is found about a Rafi in his biographical sources or the translation. He mentions some information about this poem in the introduction to his translation. According to the information Rafi gave, he had been entrusted with the task of translating “Davazdah-band Muhtasham” into Turkish. However, the person who asked Rafi to translate this is unknown. Rafi did not treat this translation in accordance with the original form of the elegy. While “Davazdah-band Muhtasham” is a poem in the tarkeeb-band style, Rafi described his own translation as being in the form of takhmis poetry. In addition, the poetic meter of Muhtasham’s version had been chosen from the mudhari, while Rafi’s poem was chosen from the ramal bahr. Rafi did not&nbsp;name the poem he translated. Although the phrase “matamnama-e Karbala” appears in the short preface to the beginning of the poem, this cannot be definitively described as the title.Rafi’s translation began to be published by Mirliva Safvet in 1307 hijri, but this attempt was not completed. Mirliva Safvet published the first three bands of Rafi’s translation in Nilüfer, which is considered to be the first literary magazine of Bursa. In this study, a manuscript of Rafi’s translation was identified. This manuscript is registered in the manuscript collection of the National Library (Ankara, Turkey). This manuscript was donated to the National Library by Sare Seniye Karabudak in 1964. The contents of the manuscript are mainly Sufi works. There is no information about the biography of Rafi, who wrote a successful translation of Muhtasham’s lament. In the main works prepared on the subject of the Karbala lamentations written in the history of Turkish literature, Rafi’s poem is not mentioned. This study aims to contribute to the field by examining an unknown Karbala lament in the history of Turkish literature.

Previously Unknown Translation of “Davazdah-band-e Muhtasham” by Rafi

Nihat

Saadi’s work Gulistan [The Rose Garden] is a work that blends both poetry and prose. This work consists of eight chapters and a preface. Each chapter contains stories focused on a particular theme or topic. The stories are written in prose form and also has poems in between.&nbsp;These poems are generally used to emphasize the emotion and idea the stories want to convey.Gulistan is one of Saadi’s best-known works and has been translated into many languages. André du Rayer’s translation into French in 1636 in particular contributed to Saadi’s recognition in Europe. Likewise, Adam Olearius’ translation into German in 1654 and Stephen Sullivan’s translation into English increased the work’s influence on European and world literature, thus making Saadi a well-known literary figure in Europe.Gulistan was translated into Turkish in 1391, and many Turkish translations were made in the years that followed. The commentaries and translations made about the work additionally contributed to it becoming an influential work in Turkish literature.The stories in the work are usually narrated chronologically over a linear timeline. The narration of the stories is sometimes made in the language of a narrator inside the story and other times in the language of a narrator outside the story. This enriches the work with both prose and poetic language.Saadi’s autobiographical stories reflect different stages of his life and also focus on a variety of topics, such as his relationships with rulers, his experience preaching, his interest in Islamic philosophy, his attitude towards Jews, and his emotional response to the beautiful faces. These autobiographical stories help one understand Saadi’s world of thought and social views.Based on Saadi’s work Gülistan, this text deals with the various stories and their contents in detail. This text examines these stories, which provide important information about Saadi’s life, thoughts, travels, social life, and various professions. The text draws attention to how Saadi often portrays dervishes in his work in a positive way. Saadi’s travels are also stated to be frequently included in these stories, with various regions, cities, and cultures being introduced in this way.This text also emphasizes how mosques and places of worship have special importance in Saadi’s work. Saadi is said to have narrated the events, discussions, and sermons in these places. This shows how central a role religion and worship played in the social life of that period. Saadi’s stories are also said to shed light on the professions and social groups of the&nbsp;period, with different professions and social groups such as traders, guides, jewelers, judges, and even thieves taking part in these stories. This shows how Saadi’s work not only has literary value but also contains important information about the social structure and cultural texture of the period.Saadi did not make much use of female characters in Gulistan’s autobiographical stories. He did not include women in his stories apart from a memory of his mother and the daughter of the person who saved him after he’d been captured. The mosque is the most commonly used place in these stories. This undoubtedly indicates how central the mosque was, both in Saadi’s life as well as in the social life of the period. These stories were told orally by Muslims rather than Jews. Here, the stories where Saadi talks about Jews emerge alongside negative events. He did not want to be neighbors with them and used very derogatory descriptions for them. In addition, Saadi’s cannot be observed to talk about wealth or rich personalities and their characteristics when comparing the rich and the poor. Thus, Saadi’s work not only has literary value but also provides important information about the social structure and cultural existence of the period.In conclusion, Gülistan is an important milestone among Saadi’s literature. It is considered an important part of both Persian and world literature with its stories and intellectual depths. This work offers readers a rich literary experience as a magnificent combination of both prose and poetry.

Stories with Homodiegetic Narrators in Saadi’s Work Gulistan

Rümeysa

The Fāṭimids defended the Shiʻa understanding against the Sunnī caliphate and claimed that themselves to be the true representatives of Islam. In this sense, they put the Shiʻa caliphate against the ʻAbbāsid Caliphate and considered this to be one of the purposes of their existence. In fact, one of the most extensive and comprehensive organizations of the Fāṭimids was the dā‘ī organization. The dā‘ī were a secret organization that carried out missionary activities aiming to convey Ismāʻīli thought to the farthest reaches of the world. The influence of this organization expanded greatly over time, first spreading to the Arabian Peninsula and the Middle East, then to the Indus region, India, and China. As early as the 9th century, the dā‘ī were sent from Yemen to Sind. Simultaneously with the conquest of Egypt, an Ismāʻīli missionary captured Multan on the banks of the Indus in the 960s. By the late 10th century, the two capitals of Sind (i.e., Mansura and Multan) had effectively fallen under Fāṭimid control. Their rapid expansion beyond Baghdād also unsettled the Indian rulers. In the Fāṭimid imagination, India stood out as an important enemy, a fertile land for transformation, and a source of cosmological wisdom.The Book of Curiosities is noteworthy for providing serious data on the Fāṭimids’ ambitions to reach the far East. Because they had a secret missionary organization, information on the Fāṭimids’ eastern goals is quite limited. However, the information found in The Book of Curiosities offers researchers a different perspective on evaluating the Fāṭimids’ eastern strategies.The Book of Curiosities is an anonymous source work written under Fāṭimid patronage in Cairo in the first half of the 11th century when the state had entered a period of stagnation. It was unknown to modern scholars until a notable manuscript copy was discovered in the early 2000s. The work was unearthed by Emilie Savage-Smith and Yossef Rapoport and is essentially a geographical as well as a historical source containing meaningful data on the Fāṭimids’ strategies for expanding into the world. This is because instead of conveying mathematical geographical data, the work evaluates geographical elements within their strategic context. In this sense and unlike other geographical sources written until that period, The Book of Curiosities focuses on water basins rather than land masses.In line with other medieval works, The Book of Curiosities is dominated by the understanding&nbsp;that celestial movements affect events on earth. Thus, while the first volume of the work deals with celestial events, the second volume is an explanation of events on earth. While these separate volumes complement one other, the second volume serves as an independent geographical source.The historical context of the work gains a meaningful dimension in this second volume. First of all, the globe is divided into seven regions, and each region is analyzed in terms of its climate and plant and animal species, as well as the social structure, religious understanding, physical structure, and the prevalent diseases. The second volume also mentions famous trade routes and strategic locations and includes maps and diagrams can be mentioned among the most important elements that make the work remarkable. Supported by long explanations and labels, these maps provide detailed information about the regions mentioned. The Book of Curiosities contains 14 separate colored maps, as well as many diagrams. These illustrations include maps and diagrams of the Indian Ocean; the Mediterranean and Caspian Seas; the Nile, Tigris, Euphrates, Oxus, Indus, and Ganges Rivers; and many lakes on earth, as well as maps and diagrams of the islands of Sicily and Cyprus, the cities of Mahdiyya and Tinnīs, and a rectangular world map. As can be seen, the work has a particular focus on water resources and water basins and provides remarkable information about the 11th century.This study evaluates the economic, social, commercial, political, and religious significance of the Indian Ocean for the Fāṭimids in the 11th century in light of the data in The Book of Curiosities and attempts to reveal how the state developed policies in these regions.

The Indian Ocean in the Eyes of a Fāṭimid Intellectual

Seher

Jordan is surrounded by Syria, Iraq, Saudi Arabia, Palestine and Israel. It borders the Red Sea and takes its name from the Jordan River that flows through its territory. The official name of the state is al-Memleketu’l-Urduniyyetu’l-Haşimiyye, and it is a Middle Eastern country with a width of 89,213 km. The capital of the country is Amman, and its other important cities include Zarqa, Irbid, Ajloun, Mafraq Bela, Madâbâ, Karak, Jerash Tafilah, Ma’ân and Aqaba. Jordan, referred to as Palaestina Secunda in Byzantine sources, means the place on both sides of the river in Arabic. The Jordanian dialect, which is included in the northern dialect group of Arabic dialects, is the dialect spoken by the Jordanians living in the Hashemite State of Jordan and differs according to the regions in the country. The Jordanian dialect is divided into the Northern and Southern dialects, as well as the Fellah dialect and the Bedouin dialect. However, the dialect spoken by most Jordanians is Hajina, which emerged during the Ottoman state administration in the early twentieth century. In addition, the Jordanian dialect is divided into five parts: the Hajina dialect, which is a mixture of Palestinian, Jordanian, and Damascus dialects spoken in the capital city Amman and in the northern cities of Zarqa Madabâ, and Salt, and spoken by the whole country; the Southern dialect spoken in the cities of Karak, Tafilah, Ma’an and, Shôbek, known for not reading the feminine ‘te’ at the end of the names; the Bedouin dialect spoken by the Bedouins, which is not preferred to be spoken by the cultured and civilized parts of Jordan, is a mixture of Egyptian and Hejâz dialects; the Akbâvî dialect used by a narrow group; and the Northern dialect spoken in the cities of Kura, Irbid, Ajloun, Jerash, and Ramsâ.In this study, the phonetic, morphological, and grammatical changes of the Jordanian dialect, which differs from Quranic Arabic (Classical Arabic), are explained with examples, and local words and phrases are included. For example: In the Jordanian dialect, the interrogative prepositions used in standard Arabic undergo sound changes. In this context, the prepositions used in Quran Arabic and their equivalents in the Jordanian dialect can be listed as follows: the prepositions “ماذا ،ما “are used as“أش ،إيش ،شو ْ“ , the preposition “كمَ “ is used asيشْدْ َ the ,»”ق preposition “بكم “is used as“يشَّْدَ ِق ب“, the preposition “من “is used as“مين“, the preposition “منَ لِ “ is used as“مينَ ل“, the preposition “أين “is used as“ينْوَ“, the prepositions “أين من “used as “مين وْي َ ن، عَو ْي as used is” إلى أين” preposition the ,”َوْين َ ل“, the preposition “لماذاِ “is used as “يشْ َ the ,”ل preposition “كيف “is used as “كيفِ“ , the preposition “متى “is used as “إيمتى“, the preposition “أي “is used as “وُّ ُّو” as used is ” ِم ّ ن أي” preposition the ,”إن إن مينِ“ , and the preposition “هل “is no longer used because it is expressed with emphasis.Secondly, the pronoun أنا is pronounced as it is without any change, while the other pronouns are pronounced with a sound change. For example, the pronoun “نحن “is pronounced as “حناِ ,“إ the pronouns “أنتما “and “مُ أنت “are pronounced as “إنتوْ“ , the pronoun “أنت َ “ is pronounced as “تَ إنْ“ , the pronoun “أنت ِ “ is pronounced as “إنتي ، ْ تِ إنْ“ , the pronoun “هو “is pronounced as “هوَّ“ , the pronouns “هماُ “ and “همُ “ are pronounced as “مَّ هُ“ , the pronoun “هي “is pronounced as “هيّ“ , and the pronouns “هماُ “ and “نَّ هُ “ are pronounced as “نّ ه ، ِ مَّ هُ“ . In addition, the use of dual and musenna is not common in the Jordanian dialect, and plural pronouns are preferred instead of these pronouns. Thirdly, the negation of noun phrases is made by putting the negation suffixes “مشِ “ and “موُ “ before the noun. Accordingly, the usage of “مشكلة مو ،مشكلة ُ شْ مِ “ is the equivalent of the sentence “مشكلة ليست “in Quranic Arabic. Fourthly, in the Jordanian dialect, there are usages of “فيش ،يش ْ ِ ِ ْش، ما ف ف ،في ما ،في “corresponding to the meanings of yes and no. For ِ ْش ُ ع ّ ذر لهادا التصرف ,” :example ِ ْش مشكلة في ِ ْش داعي يا رجل ، ما في .“ في هواء كتيرحلو اليوم ، ما في مصاري ، ف The sentences mean “The weather is very nice, there is no money, it is none of your business, it’s okay, there is no excuse for these behaviors” in English, respectively.Finally, the Jordanian dialect has local words and phrases that have dialectic characteristics, apart from the words that it has acquired by quoting from Turkish and English. Words included تَ ْك َ سي، أوكي، الباص، بلوزة، تي شيرت، بيجاما، اكس ْ سوارات، الرج،” :following the include English in ِيس، شورت، جاكيت َ ْك َ س، س ْرف ِل َ ْرَو َ د، كْن َس ْ ل، مايكُر َ ويف، ك ْ راج، كوك ِ تيل، ك َ يك، سْنِد ُ ويشة، ك ْورن ف َف، ف These . ”ل words mean taxi, okay, bus, blouse, t-shirt, pajamas, accessory, large, left, to forward, cancel, microwave, garage, cocktail, cake, sandwich, cornflakes, service, and jacket, respectively, in English. Also, these words are used in both the verb and noun form and are found in different forms by the Arabic sighas.

A Study on the Phonetic and Morphological Characteristics of the Modern Jordanian Dialect

Sevtap

In this study, the coins minted between 1099-1187 in the Kingdom of Jerusalem, one of the most important Crusader states, are examined. Recent archaeological evidence shows that coins were numerous and varied. The Crusader states, which were founded by Europeans as a result of the First Crusade, established a new and different economic and political structure in the region called Outremer. They established mints and minted coins in important centers of the kingdom, especially in Akkâ. In the region where the Kingdom of Jerusalem was established, many kinds of coins were used. These are divided into three main groups: Saracen Bezant, royal coins and other types. There were two types of Saracen Bezants minted. One set of coins struck before 1250 and the second set after. The gold coins before 1250 were exact Fatımid imitations. Christianity and the symbol of the cross began to appear on coins that were struck after 1250. During the same period, they also minted silver imitation coins. This group of coins was the backbone of the kingdom’s economy. The second group consisted of Jerusalem royal coins. They appeared in two main types. The coins of King Baldwin III (Tower of David) and King Amaury (Holy Sepulchre) were very important. The Tower of David was the most important political symbol of the kingdom. This is why it was prominent on Baldwin coins. From a religious point of view, the church of the Holy Sepulchre was an important building for royal rulers, so it was minted in various forms on Amaury coins. Apart from these coins, the coin of King Guy of Lusignan appeared as a new type of royal coinage. King Guy had his likeness placed on a coin. The denier and obole were also accepted as royal coins. The Kingdom of Jerusalem deniers were inspired by Western European deniers, but they are unique and original types. Again, under the title of this coin group, there were also cut gold coins belonging to the kings. The reign of King Amaury represented an important period for royal coinage. His coins had a wider circulation network within the borders of the kingdom than his predecessor Baldwin III. The data obtained from coins of this period showed that the high-ranking noble class did not weaken royal authority. These coins also showed that the kingdom was not ruled by a simple feudal economy. The third and last main group consisted of other types of coins. Although these were very diverse, those within the historical limit of the article (1099-1187) consisted of early period anonymous coins, pilgrim coins, and baronial coins. Early period anonymous coins appeared as an indication that the kings of Jerusalem had begun minting coins in 1120- or 1130’s in line with the data revealed in the latest excavations, and it suggests that they could belong to the period of King Fulk. Pilgrim coins were for the use of people who came to Jerusalem for pilgrimage, as the center holy place of the kingdom. Baronial coins were minted in the name of the lords of the Kingdom of Jerusalem. The coins outside the specified date range are Moneta Regis, Hybrid Type and Anonymous Dragma. As a result, it is understood that the Kingdom of Jerusalem, the largest of the Crusader states, had a unique economy and coin system.

Coins of the Kingdom of Jerusalem

Sezer

In the globalizing world, the major obstacle, especially in the field of communication, is language. Scientists have been carrying out studies systematically for a long time to eliminate this obstacle. Artificial intelligence technologies are the most important efforts to solve this problem. Fortunately, artificial intelligence studies have gained great momentum recently, and this is undoubtedly reflected in translation studies. Especially with the development of the ChatGPT model, new job opportunities have been introduced into the translation profession in the translation industry. On the other hand, this development has made the question of whether artificial intelligence can replace translators a current issue. The main purpose of this study, which we have approached as an answer to this question, is to determine the role of ChatGPT in Arabic-Turkish translations. In line with this purpose, by focusing on artificial intelligence-based translation types and development phases thereof, Arabic-Turkish ChatGPT translation outputs were examined comparatively. In the study, the source text was determined to be Arabic and the target text to be Turkish. Plain texts, literary texts, and technical texts were re-translated using ChatGPT in this language pair, and equivalence and linguistic analyses of the translation outputs were carried out.While until recently, translations made using machine translation were incomprehensible, since these translations included serious errors, today, it is seen that more accurate translations are presented with artificial intelligence technologies, such as ChatGPT. The machine translations can generally be studied under 4 headings. These are rule-based models, statistical models, hybrid models, and neural models. When machine translation had a rule-based process form, it started to provide outputs in a hardware format with statistical, hybrid, and finally neural networks in line with the needs of the time. In this process, the file volumes and time problems of international companies, the inability of rule-based machine translations to capture context, and the resulting erroneous or poor translation outputs were among the leading reasons for&nbsp;the development of machine translation models. With neural machine translations, sourceoriented translation outputs have largely been replaced by target-oriented translation outputs. Therefore, the development of artificial intelligence and the integration of neural technology into translation have brought artificial intelligence translations into a different state today. As a result of the trial outputs in the application section, first of all, it can be said that ChatGPT is not an adequate translation tool for the Arabic-Turkish language pair. However, its contributions to the translation process and its success in some translation types should not be ignored. The differences between human translations and artificial intelligence translations are as follows: the error margin is lower in human translations, and the error margin is higher in artificial intelligence translations. However artificial intelligence translations are faster and also less costly. On the other hand, neural network models such as ChatGPT constantly renew themselves and offer better quality translations every day. In summary, some findings, conclusions, and determinations have been reached in this study that artificial intelligence translations cannot replace human translations, so there will be a need for an editor to check the artificial intelligence translation outputs for a long time. Therefore, regardless of which machine translation model is chosen, machine translation is not sufficient on its own, and even the neural machine translation model cannot offer “acceptable” translation in every field. However, it has been concluded in this study that the promise of ChatGPT for the future is a valuable development, and the development of ChatGPT will make the work of translators easier. In the application section of the study, a comparative analysis of ChatGPT outputs and “human translations” was carried out. The examples in the application section were randomly selected. Arabic simple, compound, and complex sentences were translated in Example 1, a legal text from the technical text group in Example 2, and literary texts consisting of poetry and proverbs in Example 3. The translation outputs were examined from many aspects such as grammar, semantics, and context. The results of the examination showed that the quality of ChatGPT translation outputs varied by the text type. Furthermore, the following findings, conclusions, and determinations were obtained as a result of the study: ChatGPT is very successful in plain text translations in the Arabic-Turkish language pair. In technical text translations, it is possible to create a good translation with minor corrections, even if ChatGPT presents erroneous translations. However, unfortunately, for literary texts, ChatGPT could not provide the translation quality output offered by human translators.&nbsp;

The Efficiency of Neural Machine Translation Models in ArabicTurkish Translation Types: Example of ChatGPT

Pınar

Seljuqs in al-Kāmil

@JOURNAL_BOX_CURRENT

@JOURNAL_BOX_EARLYVIEW

Ayman

Lecturer

THE IMAGE OF CAIRO AND ISTANBUL IN "A JOURNEY TO ISLAMIC COUNTRIES

Asuman

Assist. Prof.

Mahmûd the sultan of the kingdom of Ghazna who is the son of Sebüktigin received a religious and political education traditionally from a young age and raised as a good statesman. Mahmûd of Ghazni, who was one of the exceptional statesmen of the Turkish-Islamic world with his administrative talent, politics and great victories, spent most of his life on the battlefields. He tried to throw all the great figures together in his palace and paid court to the poets and scholars. He also invited poets from neighboring countries to their countries. Although the fact that there were 400 poets in his palace in which official language is Persian is accepted exaggeration, it is significant to see that he highlights the importance of poetry and literature. Ebü’l-Hasen Alî b. Cûlûg Ferruhî-yi Sîstânî who is one of the first eulogists in Iranian literature in Islamic period was one of the poet laureates of Mahmûd of Ghazni after Mahmûd came to the throne and he lived in the period of Sultan Mahmûd and his two sons Muhammed and Mesud. The poet wrote ode to the king in the meeting heldy by Mahmûd Ghazni in religious days. Additionally, he joined Mahmûd of Ghazni’s all Indian expeditions and gave information about them in his odes. He wrote an ode with sixty-nine couplets in the form of an elegy and he wrote both his love for Sultan Mahmûd and his sorrow over his death by praising to him in this poem. The poet expresses his pain after the death of Sultan with his sincere feelings through his poetry. Although love, drunkenness, joy, and happiness are general themes in his poems, he also mentions his pains and sorrows in this poem. In fact, this ode is a story of both the concern for future after the death of Mahmûd Ghazni and all palace and city people who are in shock and lament. He mentions a grieving city with a clear, simple and fluent poetic language in a realistic way.&nbsp;

AN ELEGY TO SULTAN MAHMÛD’S FINAL JOURNEY

Abdelkader

Writing, also called lettering, calligraphy or script, is the symbolization of speech by signs and forms. In other words, it is the lettering of words alphabetically. Calligraphy or script generally belongs to the language it represents, and holds its name. Hence, there is for example, Arabic, Ottoman, or Latin writing. Human beings in general, particularly Arabs and Muslims, have created types of writing or calligraphy in different fields throughout ages; such as various kinds of scripts produced by nations, the Ottoman writing used by Muslims for the writing of Quranic verses, and others. The Orthographic writing is more common and widely used, nearly in all that is written in the Arabic language, whereas the Ottoman writing is narrowly used and limited only to the writing of Quran and the science of Tajweed. It can be said that the activity of adjustment, also called form, is the use of some symbols that accompany the letters to determine their sounds. It is both a system for the formation of consonants to perform the intended meaning, and the “basis for correct reading”. In some cases, the lack of adjustment may change the meaning. The term ‘adjustment’ in the Ottoman writing and in Tajweed corresponds similarly to ‘form’ in Orthographic writing. However, adjustment is more signifying than form, because it contains other marks.There are numerous writings in the world, differing up to the fields and situations. Writings can be classified into six (6) types as follows: Ottoman writing, orthographic spelling, poetic writing, phonetic writing, Braille writing and Morse writing. All these kinds of writing have been used and still exist nowadays as means of human interaction and communication in different life fields. The Ottoman writing is the way used during the reign of the third Caliph Othman Bin Affan, may Allah be pleased with him, to write Quran. It is also called Ottoman calligraphy or script. This writing is concerned as a method which should be followed and approved, but not disregarded or violated. The word “Ottoman” here is used in reference to the Caliph Othman Bin Affan, specifically used in Arabic, and only in the&nbsp;writing of verses of the Holy Quran. It is meant by Quranic Mushafs the holy book Quran in various narrations, specifically Hafs reading from Assem and Warsh reading from Nafie. These two recitations are more published and spread in the world. Each of the two forms, orthographic spelling and Ottoman writing, are common in many situations, but different in some others, like adjustment. There are ten symbols in orthographic writing: the short vowels (fatha, damma, kasra), Tanwin (fathatan, dammatan, kesratan), Sukun, Shadda, alif of Medd and the small hamza that are placed above alif, waw, ya and also under the alif with Kasra. However, the adjustment in the Ottoman writing is so worthy that it contains thirty-two symbols. In addition to the ten symbols which exist in the orthographic writing, adjustment in the Ottoman writing contains twenty-two other signs. In our view, these thirtytwo marks of the Ottoman adjustment can be classified into the following eleven (11) categories: short vowels, long vowels, Tanwin, two Sukuns, small Hamza, junction adjustment, literal adjustment, word adjustment, point adjustment, lozenge adjustment, adjustment in form of zero, adjustment using color. In the three Arabic writings, orthographic, poetic or phonetic, only the first five categories (short vowels, Tanwin, two Sukuns, small Hamza, and Alif of Medd) are used. However, all the categories are used in the Ottoman writing, which is even characterized by using the last seven categories: junction adjustment, literal adjustment, word adjustment, point adjustment, lozenge adjustment, adjustment in form of zero, adjustment using color. This is done for an accurate reading and a perfect recitation of the Holy Quran, without mistakes.&nbsp;

THE ADJUSTMENT OF THE OTTOMAN WRITING OF QURANIC MUS’HAFS

@JOURNAL_BOX_FEATURED

Fadila

The objective of this article is to highlight the phenomenon of school violence in Algerian society, through the results and statistics obtained by various research and academic field studies, and statistics of the Ministry of Education and National Gendarmerie, and then try to propose some mechanisms to reduce or even reduce Of the phenomenon of school violence, highlighting the role of the family and school as the most important institutions of socialization in building the character of the individual (student) beginning, then the good citizen later. School violence poses several problems related to how to create and even mitigate mitigation mechanisms and strategies. The seriousness of school violence in all its forms and manifestations is reflected in our educational institutions through the astonishing rise of the statistics reached by the Algerian Ministry of National Education in2016, which was estimated at 1661 cases across the nation's states, including 1427 cases of violence among students and 156 cases of assaults against students and teachers 87 cases of assaults of students towards the teachers (for: Dalumi, 2016).To learn about the reality of the violence practiced in our educational institution, the scientific literature and field studies carried out in the various states of the country and at different educational levels show the dangers of violent behavior practiced in our schools and clearly reflect an important aspect of the violence in our educational institutions. Studies: Study of Khaled Abdel Salam (2002-2003) this study was conducted in the state of Setif, and was based on the method of content analysis of the records of the disciplinary boards. (70.43%) compared to 43 cases (29.65%) in the remaining semi-urban and rural areas. The results also confirmed that violence is practiced by males (126.9%) compared to 19 students (13.11%) and violence (92.5%). The researcher concluded that the violence was directed against faculty and administrative staff, but that the biggest victim of the phenomenon of school violence Are teachers and teachers in general and professors in particular, and The main reason behind the problem of school violence in its various forms lies in the lack of discipline within the department (Abdul Salam, 2014, S331-332).Violation of violence in the school environment prevents the school from achieving its educational and educational goals, which negatively affects the personality of the student in all its aspects (psychological, social, relational, cognitive) in particular, and leads to delinquency and deviation to the anomaly, and also affects the structure of the school and Their educational power on the educational system and the social system in general.Violence in schools is a mirror of societal violence, so we must clarify - in short - the concept of violence in general and then scrutinize the understanding of the meaning and causes of school violence and the philosophy of mitigation.1- The family is the first social unit in which a child is born. The emotional deprivation that he or she may suffer through poor parenting (verbal or physical abuse or destruction of the furniture of the house), poor economic conditions and physical and moral disintegration of the family all inevitably affect his or her personality The future, beginning with violence in the house, and then on the street, and then in school, both with peers or with the teacher and even with the self 2- The school is the second institution of social upbringing after the family, and the first link between the individual and society; it is responsible for transferring the culture, traditions and customs of the society to the student, and is obliged to provide knowledge and education to him in the best conditions.On the basis of this, we can make the school an educational institution in which pupils and teachers coexist away from extreme and violent behaviors. If both the family and the school as institutions of socialization can re-examine their real role and function towards the individual and the society, A social environment of security and tranquility. We conclude from the above that the family, school and society must be made aware of the seriousness of the phenomenon of school violence and the need to address it and alleviate it or reduce it by all available educational, psychological and educational means. It is also necessary to emphasize that the institutions of social upbringing - especially the family and the school - And the adoption of the rising generation, but if it abandons its function will destroy and destroy and develop all forms of extremism and violence in the individual and society.

School Violence and Mechanisms For Reducing It in The Algerian Society

Serpil

Res. Assist.

In this study, a poem work named Tarikh-e Al-e Osmani, of which only one copy exists, by the poet Saeli-ye Shirazi, who was one of the poets of XVI century, is analyzed. This work, along with being an epic poem about Osman Ghazi-era wars and heroism, is also important in philosophical, moral and educational aspects that stand out in some parts of the work.This work of Saeli is similar to Ferdowsi’s Shahnameh in terms of verse form and meter and the material used in the two works is almost the same. Legendary heroes, mythological elements, and some of the compositions that make up the framework of Shahnameh are also seen in Saeili’s work with similar narratives. However, these two works are different from each other; one is a national epic that tells the history of Iran from prehistoric times to the Arabian invasion, and the other is a verse history of the life of only one ruler and the wars he has made. When we compare Saeli’s Tarikh-e Al-e Osmani with other works of this kind, we can easily say that the work is an important masnavi in terms of both the language and the content, not shadowed by another work but has its own style.Saeli is a poet who came to Anatolia during the reign of Bayezid II and observed the periods of Selim the Resolute and Suleiman the Magnificent upon his death. There is not much information about his life before coming to Anatolia, except for his detailed statements in the preamble of his Diwan (collected poems) and in the Tarikh-e Al-e Osmani. The limited number of works that give information about his life are also written in Anatolia. Only Logat-name, Ferhang-i Sokhanvaran and Az-Zaree’a mentioned Saeli’ among the tezkires (collection of biographies) written in Iran in and after the XVIth century. This leads us to think that the poet was not very famous when he was in Iran. With this study, we hope that we will contribute a little bit to what is known about Ottoman history and genealogy of Ottoman period and will shed light to the field studies.

SAELI-YE SHIRAZI WHO WAS ONE OF THE IRANIAN POETS OF XVI CENTURY AND HIS WORK NAMED TARIKH-E AL-E OSMANI

@JOURNAL_BOX_MOSTREAD

Journal of Oriental Studies – Şarkiyat Mecmuası, which is the official publication of Istanbul University, Faculty of Letters, the Oriental Research Center is an open access, peer-reviewed, multilingual, scholarly and international journal published two times a year (April and October) . It was founded in 1956.

Journal of Oriental Studies aims to contribute to the scientific knowledge in the field of Eastern languages and literatures by publishing original articles, reviews, scientific criticism, book review and translation articles.

The journal considers manuscripts on all aspects of Eastern languages and literatures. Subject areas of interest include language and literature, history, history of literature, art and culture concerning Eastern languages and literatures. The target audience of the journal is academics, researchers, professionals, students and related professional, academic institutions and organizations. The publication languages of the journal are Turkish, English, German, French, Chinese, Hindi, Persian, Arabic, Korean and Urdu.

Leyla

ProQuest

EBSCO

ERIH PLUS

TR Dizin

DOAJ

SOBIAD

@METRIC_VOLUMES

@METRIC_ISSUES

@METRIC_ARTICLES

@METRIC_OPENACCESS

Journal of Oriental Studies

@INFO_TAB_ABOUT

Editor in Chief

Co Editor in Chief

Section Editor

Editorial Assistant

Publicity Manager

English Language Editor

Editorial Board Member

@INFO_TAB_BOARDS

Journal of Oriental Studies aims to contribute to the scientific knowledge in the field of Eastern languages and literatures by publishing original research articles, reviews, scientific criticism, book review and translation articles.The journal considers manuscripts on all aspects of Eastern languages and literatures. Subject areas of interest include language and literature, history, history of literature, language education-training and teaching, art and culture concerning Eastern languages and literatures. The target audience of the journal is academics, researchers, professionals, students and related professional, academic institutions and organizations. The publication languages of the journal are Turkish, English, Chinese, Hindi, Persian, Arabic, Korean and Urdu.

Aim and Scope

<ul><li>TÜBİTAK-ULAKBİM TR Index</li><li>DOAJ</li><li>ERIH PLUS</li><li>EBSCO Academic Search Ultimate</li><li>ProQuest Central     </li><li>ProQuest Turkey Database   </li><li>ProQuest Social Sciences Database   </li><li>ProQuest Social Sciences Premium Collection​</li><li>SOBIAD</li></ul>

Indexing and Abstracting

The journal is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> The subjects covered in the manuscripts submitted to the Journal for publication must be in accordance with the aim and scope of the Journal. Only those manuscripts approved by every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Changing the name of an author (omission, addition or order) in papers submitted to the Journal requires written permission of all declared authors.Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unethical behaviors. All manuscripts not in accordance with the accepted ethical standards will be removed from the publication. This also contains any possible malpractice discovered after the publication. Plagiarism Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. If plagiarism/self-plagiarism will be found authors will be informed. Editors may resubmit manuscript for similarity check at any peer-review or production stage if required. High similarity scores may lead to rejection of a manuscript before and even after acceptance. Depending on the type of article and the percentage of similarity score taken from each article, the overall similarity score is generally expected to be less than 15 or 20%. Double Blind Peer-Review After plagiarism check, the eligible ones are evaluated by the editors-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope. The editor provides a fair double-blind peer review of the submitted articles and hands over the papers matching the formal rules to at least two national/international referees for evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

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The journal is an open access journal and all content is freely available without charge to the user or his/her institution. Except for commercial purposes, users are allowed to read, download, copy, print, search, or link to the full texts of the articles in this journal without asking prior permission from the publisher or the author. This is in accordance with the <a href="https://www.budapestopenaccessinitiative.org/read" target="_blank">BOAI</a> definition of open access.The open access articles in the journal are licensed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.en" target="_blank">CC BY-NC 4.0</a>) license.

All expenses of the journal are covered by the Istanbul University. Processing and publication are free of charge with the journal. There is no article processing charges or submission fees for any submitted or accepted articles.

Authors publishing with the journal retain the copyright to their work licensed under the Creative Commons Attribution-NonCommercial 4.0 International license (<a href="https://creativecommons.org/licenses/by-nc/4.0/" target="_blank">CC BY-NC 4.0</a>) (<a href="https://creativecommons.org/licenses/by-nc/4.0/" target="_blank">https://creativecommons.org/licenses/by-nc/4.0/</a> ) and grant the Publisher non-exclusive commercial right to publish the work. CC BY-NC 4.0 license permits unrestricted, non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Editor should consider publishing correction if minor errors that do not effect the results, interpretations and conclusions of the published paper are detected. Editor should consider retraction if major errors and/or misconduction that invalidate results and conclusions are detected.Editor should consider issuing an expression of concern if there is evidence of research or publication misconduct by the authors; there is evidence that the findings are not reliable and institutions of the authors do not investigate the case or the possible investigation seems to be unfair or nonconclusive. The guidelines of <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> and <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> are taken into consideration regarding correction, retractions or expression of concern.

To guarantee that all papers published in the journal are maintained and permanently accessible, articles are stored in Dergipark which serves as a  national archival web site and at the same time permits LOCKSS to  collect, preserve, and serve the content.Additionally, authors are encouraged to self-archive the final PDF version of their articles in open electronic archives with  that conform to standards of Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>). Authors should provide a link from the deposited version to the URL of IUPress journal website.

Journal of Oriental Studies is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the &#65279;<a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>&#65279;, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, to access the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparencyand-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparencyand-best-practice-scholarly-publishing</a>All parties involved in the publishing process (Editors, Reviewers, Authors and Publisher) are expected to agree on the following ethical principles.All submissions must be original, unpublished (including as full text in conference proceedings), and not under the review of any other publication synchronously. Each manuscript is reviewed by one of the editors and at least two referees under double-blind peer review process. Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unethical behaviors.All manuscripts not in accordance with the accepted ethical standards will be removed from the publication. This also contains any possible malpractice discovered after the publication. In accordance with the code of conduct we will report any cases of suspected plagiarism or duplicate publishing.

Ethics

Journal of Oriental Studies adheres to the highest standards in research ethics and follows the principles of international research ethics as defined below. The authors are responsible for the compliance of the manuscripts with the ethical rules. <ul><li>Principles of integrity, quality and transparency should be sustained in designing the research, reviewing the design and conducting the research.</li><li>The research team and participants should be fully informed about the aim, methods, possible uses and requirements of the research and risks of participation in research.</li><li>The confidentiality of the information provided by the research participants and the confidentiality of the respondents should be ensured. The research should be designed to protect the autonomy and dignity of the participants.</li><li>Research participants should participate in the research voluntarily, not under any coercion.</li><li>Any possible harm to participants must be avoided. The research should be planned in such a way that the participants are not at risk.</li><li>The independence of research must be clear; and any conflict of interest must be disclosed.</li><li>In experimental studies with human subjects, written informed consent of the participants who decide to participate in the research must be obtained. In the case of children and those under wardship or with confirmed insanity, legal custodian’s assent must be obtained.</li><li>If the study is to be carried out in any institution or organization, approval must be obtained from this institution or organization.</li><li>In studies with human subject, it must be noted in the method’s section of the manuscript that the informed consent of the participants and ethics committee approval from the institution where the study has been conducted have been obtained.</li></ul>

It is authors’ responsibility to ensure that the article is in accordance with scientific and ethical standards and rules. And authors must ensure that submitted work is original. They must certify that the manuscript has not previously been published elsewhere or is not currently being considered for publication elsewhere, in any language. Applicable copyright laws and conventions must be followed. Copyright material (e.g. tables, figures or extensive quotations) must be reproduced only with appropriate permission and acknowledgement. Any work or words of other authors, contributors, or sources must be appropriately credited and referenced.All the authors of a submitted manuscript must have direct scientific and academic contribution to the manuscript. The author(s) of the original research articles is defined as a person who is significantly involved in “conceptualization and design of the study”, “collecting the data”, “analyzing the data”, “writing the manuscript”, “reviewing the manuscript with a critical perspective” and “planning/ conducting the study of the manuscript and/or revising it”. Fund raising, data collection or supervision of the research group are not sufficient roles to be accepted as an author. The author(s) must meet all these criteria described above. The order of names in the author list of an article must be a codecision and it must be indicated in the <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/D538DD51EE224FEC8102354D8CBFA88D" target="_blank">Copyright Agreement Form.</a> The individuals who do not meet the authorship criteria but contributed to the study must take place in the acknowledgement section. Individuals providing technical support, assisting writing, providing a general support, providing material or financial support are examples to be indicated in acknowledgement section.All authors must disclose all issues concerning financial relationship, conflict of interest, and competing interest that may potentially influence the results of the research or scientific judgment.When an author discovers a significant error or inaccuracy in his/her own published paper, it is the author’s obligation to promptly cooperate with the Editor to provide retractions or corrections of mistakes.

Editor-in-Chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, citizenship, religious belief or political philosophy of the authors. He/She provides a fair double-blind peer review of the submitted articles for publication and ensures that all the information related to submitted manuscripts is kept as confidential before publishing. Editor-in-Chief is responsible for the contents and overall quality of the publication, and must publish errata pages or make corrections when needed. Editor-in-Chief does not allow any conflicts of interest between the authors, editors and reviewers, and is responsible for final decision for publication of the manuscripts in the journal. Reviewers must have no conflict of interest with respect to the research, the authors and/or the research funders. Their judgments must be objective. Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side. A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process. The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees must be ensured. In particular situations, the editor may share the review of one reviewer with other reviewers to clarify a particular point.

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by editor-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.The editor hands over the papers matching the formal rules to at least two national/international referees for double-blind peer review evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

Peer Review

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by Editor-in-Chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.Editor-in-Chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, citizenship, religious belief or political philosophy of the authors and ensures a fair double-blind peer review of the selected manuscripts.​ The selected manuscripts are sent to at least two national/international referees for evaluation and publication decision is given by Editor-in-Chief upon modification by the authors in accordance with the referees’ claims. Editor-in-Chief does not allow any conflicts of interest between the authors, editors and reviewers and is responsible for final decision for publication of the manuscripts in the Journal. Reviewers’ judgments must be objective. Reviewers’ comments on the following aspects are expected while conducting the review.- Does the manuscript contain new and significant information?- Does the abstract clearly and accurately describe the content of the manuscript?- Is the problem significant and concisely stated?- Are the methods described comprehensively?- Are the interpretations and consclusions justified by the results?- Is adequate references made to other Works in the field?- Is the language acceptable?Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees is important.

Manuscript Rules1. The articles written in Turkish of Turkey, except special uses, ought to be befitted to Spelling Dictionary by Turkish Language Association in terms of spelling rules. The writings must be expressed clearly in terms of scientific dimensions.2. Title: It should describe the article and reflect the basic concepts, discussions and the main argument of the article. Turkish title should be written in bold, 11 point size, Times New Roman; English title should be 10 point size, bold, Times New Roman. Arabic, Persian and Urdu title should be in bold, 11 point size, Traditional Arabic, in the middle under the English title. It should not exceed 12 words.3. Author’s name and address: The name and surname of author under two lines of title, in the right side, right justified. An Asteriks symbol should be added at the end of the author’s surname as a footpoint, and include the author’s academic title, and e-mail address (9 points, justified) . [Prof. Dr., Istanbul University, Faculty of Letters, Arabic Language and Literature Chair, ORCID:…….., (……@......)].4. Abstract: It must contain a short summary of the main parts (entry, evidence, method, argument, result and proposal) of the article. It should provide the reader to modify the content of the article in a short time and to decide if he needs to read the whole article or not. The given information should not exceed one sentence. The evidences and the resolution part may consist of more than one sentence. The sentences must be clear and understandable and must be written in the past tense. In the abstract, there should not be any tables, illustrations, quotations and references.Turkish abstract should be at the beginning of the article text following the title, between 180-200 words, 10 point size, right and left 10 mm spaced and justified. English abstract should follow Turkish abstract. If the article is written in a different language from these two languages, the third abstract should be prepared in the relevant language by the same rules.5. Keywords: should be given following the abstract written in Turkish, English and in the relevant language if any. Keywords should be up to 5 words and should provide access to the article.6. Article Text: Articles should be submitted as Microsoft Word, Word 98 or higher versions documents. The text should be written in Times New Roman, 11 point size, at 1 line spacing. The articles in Arabic, Persian and Urdu should be written in Traditional Arabic, 11 point size, at 1 line spacing . The page size should be 165X240, 20 mm space from the right and left page sides, 30 mm from the bottom, 35 mm from the top of the page. The paragraph indentation should be 5 mm.7. Titles in the article: Subtitles should be 11 point size and letter/number system should be based on. The first letter of the each Word in the title should be capital.8. Informative Abstract: It has the same characteristics with abstract basically, but it is different from the abstract in terms of the length and details. It gives more detailed information than the abstract. The length of the summary should be %10-15 of the article. Tables and diagrams can take place in the summary. It should be at the end of the article and should contain the aim, argument, method, evidence and result of the article as it is in the abstract. The given information should be more detailed in comparision with the abstract. Any evidence and result that does not take place in the article also should not take place in the summary. In the summary, there should not be any references to the article text.9. First page header in the article: İ.Ü. ŞARKİYAT MECMUASI SAYI…(201..-1/2) The pages of the artical in the journal should be written.10. Left header in the article: The name of the article should be written.11. Right Header in the article: Author’s name/ ŞARKİYAT MECMUASI SAYI…(201..-1/2) the pages of the artical in the journal should be written.12. Footnotes/ Quotations and References: Footnotes should be given automatically in the MS Word program at the foot of each relevant page as 9 point size and justified. If the footnote is a website, the access date should also be given in parentheses. Chicago Manual of Style is used in writing footnotes and bibliography.Ensure that the following items are present:- Abstract- Extended Abstract- Introduction- Article Text- Conclusion- References

Author Guidelines

Journal of Oriental Studies - Şarkiyat Mecmuası has adopted the “notes and bibliography” documentation system preferred by many in the humanities, including those in literature, history, and the arts. This style presents bibliographic information in notes and, a bibliography. Authors who would send proposals to the journal are kindly invited to follow the examples given below when writing the footnotes and compiling the bibliography. These examples are borrowed from the Chicago Manual of Style (http://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-1.html). A few more examples have also been added. Further information and numerous examples about the “notes and bibliography” system are available at the 14th and 15th chapters of the Chicago Manual of Style (16th edition). A bibliography is needed at the end of research (original) articles, review articles and articles in translation. It should include all sources given in footnotes, captions and appendixes. The bibliography can include separate sections such as archival, manuscript, secondary, and/or electronic sources. Secondary sources are listed after the author’s name. When referring to archival material and manuscripts please note the name of the library and the collection, number and date of the document used if available. Authors who do not have surnames (i.e. Salih Zeki), should be listed according to their first names: Salih Zeki should enter the bibliography under the letter S. Authors with surnames are listed after their surnames (i.e. Adıvar, A. Adnan). Examples: fn (first note), sn (subsequent/short notes), bib (bibliography). Book, one author fn Zadie Smith, Swing Time (New York: Penguin Press, 2016), 315–16. sn Smith, Swing Time, 320. bib Smith, Zadie. Swing Time. New York: Penguin Press, 2016. Book, two authors fn Brian Grazer and Charles Fishman, A Curious Mind: The Secret to a Bigger Life (New York: Simon &amp; Schuster, 2015), 12. sn Grazer and Fishman, Curious Mind, 37. bib Grazer, Brian, and Charles Fishman. A Curious Mind: The Secret to a Bigger Life. New York: Simon &amp; Schuster, 2015. Chapter or other part of an edited book In a note, cite specific pages. In the bibliography, include the page range for the chapter or part. fn Henry David Thoreau, “Walking,” in The Making of the American Essay, ed. John D’Agata (Minneapolis: Graywolf Press, 2016), 177–78. sn Thoreau, “Walking,” 182. bib Thoreau, Henry David. “Walking.” In The Making of the American Essay, edited by John D’Agata, 167–95. Minneapolis: Graywolf Press, 2016. In some cases, you may want to cite the collection as a whole instead. fn John D’Agata, ed., The Making of the American Essay (Minneapolis: Graywolf Press, 2016), 177- 78. sn D’Agata, American Essay, 182. bib D’Agata, John, ed. The Making of the American Essay. Minneapolis: Graywolf Press, 2016. Translated book fn Jhumpa Lahiri, In Other Words, trans. Ann Goldstein (New York: Alfred A. Knopf, 2016), 146. sn Lahiri, In Other Words, 184. bib Lahiri, Jhumpa. In Other Words. Translated by Ann Goldstein. New York: Alfred A. Knopf, 2016. E-book For books consulted online, include a URL or the name of the database. For other types of e-books, name the format. If no fixed page numbers are available, cite a section title or a chapter or other number in the notes, if any (or simply omit). fn Jane Austen, Pride and Prejudice (New York: Penguin Classics, 2007), chap. 3, Kindle. sn Austen, Pride and Prejudice, chap. 14. bib Austen, Jane. Pride and Prejudice. New York: Penguin Classics, 2007. Kindle. fn Brooke Borel, The Chicago Guide to Fact-Checking (Chicago: University of Chicago Press, 2016), 92, ProQuest Ebrary. sn Borel, Fact-Checking, 104–5. bib Borel, Brooke. The Chicago Guide to Fact-Checking. Chicago: University of Chicago Press, 2016. ProQuest Ebrary. fn Philip B. Kurland and Ralph Lerner, eds., The Founders’ Constitution (Chicago: University of Chicago Press, 1987), chap. 10, doc. 19, http://press-pubs.uchicago.edu/founders/. sn Kurland and Lerner, Founders’ Constitution, chap. 4, doc. 29. bib Kurland, Philip B., and Ralph Lerner, eds. The Founders’ Constitution. Chicago: University of Chicago Press, 1987. http://press-pubs.uchicago.edu/founders/. fn Herman Melville, Moby-Dick; or, The Whale (New York: Harper &amp; Brothers, 1851), 627, http://mel.hofstra.edu/moby-dick-the-whale-proofs.html. sn Melville, Moby-Dick, 722–23. bib Melville, Herman. Moby-Dick; or, The Whale. New York: Harper &amp; Brothers, 1851. http://mel.hofstra.edu/moby-dick-the-whale-proofs.html. Journal article In a note, cite specific page numbers. In the bibliography, include the page range for the whole article. For articles consulted online, include a URL or the name of the database. Many journal articles list a DOI (Digital Object Identifier). A DOI forms a permanent URL that begins https://doi.org/. This URL is preferable to the URL that appears in your browser’s address bar. fn Shao-Hsun Keng, Chun-Hung Lin, and Peter F. Orazem, “Expanding College Access in Taiwan, 1978–2014: Effects on Graduate Quality and Income Inequality,” Journal of Human Capital 11, no. 1 (Spring 2017): 9–10, https://doi.org/10.1086/690235. sn Keng, Lin, and Orazem, “Expanding College Access,” 23. bib Keng, Shao-Hsun, Chun-Hung Lin, and Peter F. Orazem. “Expanding College Access in Taiwan, 1978–2014: Effects on Graduate Quality and Income Inequality.” Journal of Human Capital 11, no. 1 (Spring 2017): 1–34. https://doi.org/10.1086/690235. fn Peter LaSalle, “Conundrum: A Story about Reading,” New England Review 38, no. 1 (2017): 95, Project MUSE. sn LaSalle, “Conundrum,” 101. bib LaSalle, Peter. “Conundrum: A Story about Reading.” New England Review 38, no. 1 (2017): 95–109. Project MUSE. fn Susan Satterfield, “Livy and the Pax Deum,” Classical Philology 111, no. 2 (April 2016): 170. sn Satterfield, “Livy,” 172–73. bib Satterfield, Susan. “Livy and the Pax Deum.” Classical Philology 111, no. 2 (April 2016): 165–76. fn Rachel A. Bay et al., “Predicting Responses to Contemporary Environmental Change Using Evolutionary Response Architectures.” American Naturalist 189, no. 5 (May 2017): 465, https://doi.org/10.1086/691233. sn Bay et al., “Predicting Responses,” 466. bib Bay, Rachael A., Noah Rose, Rowan Barrett, Louis Bernatchez, Cameron K. Ghalambor, Jesse R. Lasky, Rachel B. Brem, Stephen R. Palumbi, and Peter Ralph. “Predicting Responses to Contemporary Environmental Change Using Evolutionary Response Architectures,” American Naturalist 189, no. 5 (May 2017): 463–73. https://doi.org/10.1086/691233. News or magazine article Articles from newspapers or news sites, magazines, blogs, and the like are cited similarly. Page numbers, if any, can be cited in a note but are omitted from a bibliography entry. If you consulted the article online, include a URL or the name of the database. fn Farhad Manjoo, “Snap Makes a Bet on the Cultural Supremacy of the Camera,” New York Times, March 8, 2017, https://www.nytimes.com/2017/03/08/technology/snap-makes-a-bet-on-the-cultural-supremacy-of-the-camera.html. sn Manjoo, “Snap.” bib Manjoo, Farhad. “Snap Makes a Bet on the Cultural Supremacy of the Camera.” New York Times, March 8, 2017. https://www.nytimes.com/2017/03/08/technology/snap-makes-a-bet-on-the-cultural-supremacy-of-the-camera.html. fn Rebecca Mead, “The Prophet of Dystopia,” New Yorker, April 17, 2017, 43. sn Mead, “Dystopia,” 47 bib Mead, Rebecca. “The Prophet of Dystopia.” New Yorker, April 17, 2017. fn Tanya Pai, “The Squishy, Sugary History of Peeps,” Vox, April 11, 2017, http://www.vox.com/culture/2017/4/11/15209084/peeps-easter. sn Pai, “History of Peeps.” bib Pai, Tanya. “The Squishy, Sugary History of Peeps.” Vox, April 11, 2017. http://www.vox.com/culture/2017/4/11/15209084/peeps-easter. fn Rob Pegoraro, “Apple’s iPhone Is Sleek, Smart and Simple,” Washington Post, July 5, 2007, LexisNexis Academic sn Pegoraro, “Apple’s iPhone.” bib Pegoraro, Rob. “Apple’s iPhone Is Sleek, Smart and Simple.” Washington Post, July 5, 2007. LexisNexis Academic. Readers’ comments are cited in the text or in a note but omitted from a bibliography. Eduardo B (Los Angeles), March 9, 2017, comment on Manjoo, “Snap.” Book review fn Michiko Kakutani, “Friendship Takes a Path That Diverges,” review of Swing Time, by Zadie Smith, New York Times, November 7, 2016. sn Kakutani, “Friendship.” bib Kakutani, Michiko. “Friendship Takes a Path That Diverges.” Review of Swing Time, by Zadie Smith. New York Times, November 7, 2016. Encyclopaedia entry fn Mogens Herman Hansen, “Athenian Democracy,” The Oxford Classical Dictionary, 3rd ed. (Oxford, UK: Oxford University Press, 1996). sn Hansen, “Athenian Democracy.” Bib Hansen, Mogens Herman. “Athenian Democracy.” The Oxford Classical Dictionary, 3rd ed. Oxford, UK: Oxford University Press, 1996. Interview fn Kory Stamper, “From ‘F-Bomb’ to ‘Photobomb,’ How the Dictionary Keeps Up with English,” interview by Terry Gross, Fresh Air, NPR, April 19, 2017, audio, 35:25, http://www.npr.org/2017/04/19/524618639/from-f-bomb-to-photobomb-how-the-dictionary-keeps-up-with-english. sn Stamper, interview. bib Stamper, Kory. “From ‘F-Bomb’ to ‘Photobomb,’ How the Dictionary Keeps Up with English.” Interview by Terry Gross. Fresh Air, NPR, April 19, 2017. Audio, 35:25. http://www.npr.org/2017/04/19/524618639/from-f-bomb-to-photobomb-how-the-dictionary-keeps-up-with-english. Thesis or dissertation fn Cynthia Lillian Rutz, “King Lear and Its Folktale Analogues” (PhD diss., University of Chicago, 2013), 99–100. sn Rutz, “King Lear,” 158. bib Rutz, Cynthia Lillian. “King Lear and Its Folktale Analogues.” PhD diss., University of Chicago, 2013. Paper presented at a meeting of a conference fn Rachel Adelman, “ ‘Such Stuff as Dreams Are Made On’: God’s Footstool in the Aramaic Targumim and Midrashic Tradition” (paper presented at the annual meeting for the Society of Biblical Literature, New Orleans, Louisiana, November 21–24, 2009). sn Adelman, “Such Stuff as Dreams.” bib Adelman, Rachel. “ ‘Such Stuff as Dreams Are Made On’: God’s Footstool in the Aramaic Targumim and Midrashic Tradition.” Paper presented at the annual meeting for the Society of Biblical Literature, New Orleans, Louisiana, November 21–24, 2009. Manuscripts fn Feyzi, Muhadarat-ı Feyzi, Istanbul, Istanbul University Rare Books and Manuscripts Library, MS T6833, 48a. sn Feyzi, Muhadarat-ı Feyzi, MS T6833, 51b. bib Feyzi, Muhadarat-ı Feyzi, Istanbul, Istanbul University Rare Books and Manuscripts Library, MS T6833, 1a-70b. fn Salih b. Nasrullah, Ghayat al-itqan fi tabdir badan al-insan,Istanbul, Süleymaniye Library, MS Ayasofya 3682, 26a. sn Salih b. Nasrullah, Ghayat al-itqan, MS Ayasofya 3682, 23b. bib Salih b. Nasrullah, Ghayat al-itqan fi tabdir badan al-insan,Istanbul,Süleymaniye Library, MS Ayasofya 3682, 1a-311a. Copied on 10 Rabi I 1135 (19 December 1722). Archival documents fn Ottoman Archives of the Turkish Prime Ministry (Başbakanlık Osmanlı Arşivi, BOA), Cevdet Askeriye (C.AS.) 71/3352, 9 Şevval 1211 (7 Nisan 1797). sn BOA, C.AS. 71/3352. bib Ottoman Archives of the Turkish Prime Ministry (Başbakanlık Osmanlı Arşivi, BOA). Cevdet Askeriye (C. AS) 71/3352, 9 Şevval 1211 (7 Nisan 1920). fn Topkapı Palace Museum Archives(Topkapı Sarayı Müzesi Arşivi, TSMA), E. 3202-2=597-2-7. sn TSMA, E. 3202-2=597-2-7. bibTopkapı Palace Museum Archives(Topkapı Sarayı Müzesi Arşivi, TSMA). E. 3202-2=597-2-7. Website content fn Katie Bouman, “How to Take a Picture of a Black Hole,” filmed November 2016 at TEDxBeaconStreet, Brookline, MA, video, 12:51, https://www.ted.com/talks/katie_bouman_what_does_a_black_hole_look_like. sn Bouman, “Black Hole.” bib Bouman, Katie. “How to Take a Picture of a Black Hole.” Filmed November 2016 at TEDxBeaconStreet, Brookline, MA. Video, 12:51. https://www.ted.com/talks/katie_bouman_what_does_a_black_hole_look_like. fn “Privacy Policy,” Privacy &amp; Terms, Google, last modified April 17, 2017, https://www.google.com/policies/privacy/. sn Google, “Privacy Policy.” bib Google. “Privacy Policy.” Privacy &amp; Terms. Last modified April 17, 2017. https://www.google.com/policies/privacy/. fn “About Yale: Yale Facts,” Yale University, accessed May 1, 2017, https://www.yale.edu/about-yale/yale-facts. sn “Yale Facts.” bib Yale University. “About Yale: Yale Facts.” Accessed May 1, 2017. https://www.yale.edu/about-yale/yale-facts. Personal communication Personal communications, including email and text messages and direct messages sent through social media, are usually cited in the text or in a note only; they are rarely included in a bibliography. fn sn Sam Gomez, Facebook message to author, August 1, 2017.

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Ensure that the following items are present:<ul><li>Confirm that the category of the manuscript is specifed.</li><li>Confirm that “the paper is not under consideration for publication in another journal”.</li><li>Confirm that disclosure of any commercial or financial involvement is provided.</li><li>Confirm that last control for fluent English was done.</li><li>Confirm that journal policies detailed in Information for Authors have been reviewed.</li><li>Confirm that the references cited in the text and listed in the references section are in with Chicago Manual of Style.</li></ul>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/D538DD51EE224FEC8102354D8CBFA88D" target="_blank">Copyright Agreement Form</a>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1E79A6744A6248229EFFB0D0C11C5C45" target="_blank">Author Form</a>● Permission of previous published material if used in the present manuscript● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/3F753F7A33E145949CA2B34BB1F4EDE7" target="">Title page</a><ul><li>The category of the manuscript</li><li>The title of the manuscript both in the language of the article and in English</li><li>All authors’ names and affiliations (institution, faculty/department, city, country), e-mail addresses</li><li>Corresponding author’s email address, full postal address, telephone and fax number</li><li>ORCIDs of all authors.</li><li>Grant support (if exists)</li><li>Conflict of interest (if exists)</li><li>Acknowledgement (if exists)</li></ul>● Main Manuscript Document<ul><li>Important: Please avoid mentioning the the author (s) names in the manuscript</li><li>The title of the manuscript both in the language of the article and in English</li><li>Abstract (180-200 words)</li><li>Key words: 5 words</li><li>Extended abstract in English: 600-800 words (for non-english articles)</li><li>Body text sections</li><li>References</li><li>All tables, illustrations (figures) (including title, explanation, captions)</li></ul>

ISSN	1307-5020
E-ISSN	2717-6916
Period	Biannually
Editor	Leyla Yakupoğlu Boran
Journal of Oriental Studies – Şarkiyat Mecmuası, which is the official publication of Istanbul University, Faculty of Letters, the Oriental Research Center is an open access, peer-reviewed, multilingual, scholarly and international journal published two times a year (April and October) . It was founded in 1956. Journal of Oriental Studies aims to contribute to the scientific knowledge in the field of Eastern languages and literatures by publishing original articles, reviews, scientific criticism, book review and translation articles. The journal considers manuscripts on all aspects of Eastern languages and literatures. Subject areas of interest include language and literature, history, history of literature, art and culture concerning Eastern languages and literatures. The target audience of the journal is academics, researchers, professionals, students and related professional, academic institutions and organizations. The publication languages of the journal are Turkish, English, Ge read more

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