Veba, kızamık, sıtma, kolera, İspanyol gribi gibi salgın hastalıklar Osmanlı’yı her açıdan etkilemiş ve dönemin konjonktürüne göre çeşitli alanlarda çeşitli tedbirler alınmıştır. Bu çalışmada özellikle son dönemin seçilme sebebi, hem daha fazla salgın tespitinin yapılmış olması hem de bu dönem kayıtlarının fazla olmasıdır. 1800’lerden sonra Osmanlı’da belirli sebeplerle belirli süreçler ve sonuçlarıyla farklı salgınlar yaşanmıştır. Bunlardan bir kısmı mikro düzeyde bazıları ise makro düzeyde etkilemiştir devleti. Salgınlardan en çok etkilenen kesim şüphesiz çocuklar olmuştur, özellikle eğitim çağındaki çocukların hem hastalıktan etkilenme (...) süreci hızlanmış hem de en çabuk müdahale grubu olmuştur. Osmanlı salgınlarda eğitim ile ilgili ayrı tedbirler almıştır. Okulları, öğretmenleri, öğrencileri, kaldıkları yerleri ve ebeveynleri de zaman zaman içine alan bu önlem çabaları, devleti kurumsal anlamda etkilemiştir. Arşiv belgelerine baktığımızda, okulların tatil edilmeleri, aşılama politikaları, dezenfekte çalışmalarının yaygınlaştırılması, öğrencilerde ve ebeveynlerinde bu konuda bilinç oluşturma, bu konular için ayrı ödenekler ayarlanması, öğretmenlerin bu konuda maddi manevi desteklenmesi gibi hususlar salgın ve eğitim tedbirleri konusunda en çok dile getirilen meseleler olmuştur. Çoğunlukla Osmanlı ve Cumhuriyet arşiv belgeleri ve dönemin kroniklerine dayanarak, doküman analizi yöntemi ile hazırlayacağımız bu çalışma, dönemin salgınları karşısında eğitimin aksamaması için devletin aldığı tedbirleri ortaya çıkarmayı hedeflemektedir. (shrink)

This research examines the space phenomenon in the novel "Dreams in the Sea", which is accepted as the first novel of Aslam Reşit Jankır. The study has focused on the phenomenon of "space" and has chosen this topic for many technical reasons. Because there are many and far places in the novel, and the phenomenon of "space" dominates the events in the work. The author's emphasis on space is clearly evident from the first stage, with the text of the work (...) represented by the title "Dreams in the Sea". The semiotics of the title arouses the curiosity of entering the place (sea) where the drama of a Syrian family takes place. She is the family of the boy who became the subject of the agenda by being found drowned in his elegant dresses on the Istanbul coast. The events in the novel are productively linked to many places as they are fused with the structure of the text and are up-to-date: Village-homeland-the borders separating two neighboring countries-Mardin-Istanbul-sea-overseas countries."Real" and "imagination" are intertwined within this structure. Because the author has changed the main element in his text and has given it to the imagination with the desire to work on a new subject that excites and trembles the reader and drags them into the event. The author thus created a flavor and beauty for his text. The analyzes of this research are compatible with the mechanics of the analytical descriptive method and intersect with semiotics to the extent required by the situation. I have divided the chapters of this review into sections according to the main locations in the novel, and I have concluded it by examining the title and citing the most obvious conclusions I have reached. (shrink)

There is no co-ordinated focus on liabilities arising from nurses’ medical interventions in terms of occupational, administrative, civil legal and criminal activities. However, the Turkish Criminal Code, the Turkish Medical Ethics Code of Practice, and guidelines for patients’ rights offer some framework for the relevant ethical principles and responsibilities of nurses. The aim of this study was to investigate the evaluation of nursing students’ training in their legal liabilities. The sample consisted of 309 students who were taking a course entitled (...) ‘Nurses’ legal liabilities under Turkish criminal and civil law arising from medical interventions’. Data were obtained by means of self-administered questionnaires and McNemar’s test was used to evaluate the answers. In conclusion, after their training, a great majority of the students demonstrated an improvement in terms of their percentage of correct answers relating to malpractice. This does not, however, mean that they will not face malpractice charges after graduating, but their increased awareness of the issue may encourage them to make more effort to reduce the risk of mistakes. It is recommended that nursing faculty carry out studies into medical malpractice, that they focus more on this subject in nursing education, and that all nursing schools review their curricula from the point of view of malpractice. (shrink)

Il s¿agit de poursuivre le travail de relecture du Kiláó al-Buhalá' consmencé dans larticle paru dans le Bulleíin dÉludes Orientales de Damas (LI 1999:"Avarice ou sophistique? Une lecture du Livre des ovares d'al-Gdisig"), travail qui pose que le propos du célébre polygraphe nesí pas tant la critique de lavarice, nu de la gueuserie (lmdya) dans le cas de Halib b. Yazid, que celle du détnumement des discours de leura fnnctions supposées nobles. Dans le récit "autobiographique" el le testament spirituel de (...) Ijálawayh al~MukaddI, ce qui se trouve mimé, parodié pnur étre dénigré, cesí, semble-t-il, la pratique des sermonnaires populaire> (Qu~sás), el, plus généralemení, celle des 'ulamá' qui prétendent éduquer les fonles. Larticle s'attache á analyser les procédés stylistiques et rhétoriques utilisés par al-Óálii~ pour vilipender ces usages dévoyés du discours. (shrink)

Sheikh Halid Sufi, as a Sufi poet, addresses human being as the main subject of his sufist dicourse. He is an important figure of our recent history as he primarily adopted the goal of human perfection and revealed a doctrine of humanity in the school of knowledge. In advance of our current century, when human is seen just in physical respect, he lived as a man of heart who handled human being with an integrated approach within the aspects of (...) matter and spirituality, the world and the hereafter, individual and community, body and soul. In this communiqué, I will discuss Sheikh Halid Effendi’s ontology and his point of view on the place of human being in the realm of existence. He seeks human perfection and wishes people to free themselves of shabby desires and regain their disposition. He recommends people to achieve purity in order to reach the rank of being a mirror to God’s reflections. As a Sufi poet, he attaches importance to carrying out the education of divine journey, wrapping up in mystical ethics, having the identity of wisdom and gaining the aesthetics of love so as to reach the perfection. SUMMARY Sheikh Mehmed Halid was born in 1273/1856 in Sivas. He graduated from Ottoman Junior High School. He attended the 1893 War. In 1880, he started his professional career at a state office. Until 1899, he served in several positions, as assistant judge in Erbaa Lower Court, as Prosecuting Deputy Attorney in Sivas, as Prosecuting Judge assistant in Lower Court and head clerk in Darende, as head clerk in Lower Court in Tonus/Altınyayla, and as prosecuting judge in Kuruçay. He died in 1931 and was buried in Sivas Yukarı Tekke Graveyard. Sufism (tasawwuf) is an education for integrity towards maturity, in a way to prufiy the self from evils of nafs (self) and to reach the love of Allah. This spiritual educational journey is called ‘Seyr-u Suluk’. Sheikh Mehmed Halid completed his Seyr u Suluk as a dervish (student) of murshid (mentor) Kastamonulu Ganizade Mehmed Sadık Baba. Sheikh Mehmed Halid wrote three books called Hilafetnāme, Mektubāt, and Divan. He deals with issues of Sufism (mysticism) in these works. Primarily, his works dwells into the matters of morals, worship, good manners (adab), customary practices, ingenuity, existence, and love. Sheikh Mehmed Halid’s sole attempt is to explain the relationship among Allah, man and universe in an understandable way. According to Sheikh Mehmed Halid’s conception of Sufism, existence is unique and that existence is only Allah. The existence of Allah is absolute while the existence of assets is relative. Things do not exist on their own. Universe is like a mirror. What is reflected in the mirror of universe are the shadows of Allah the Omnipotent. The graces of The Divine are reflected in this mirror. All the things that exist in the universe proves the Self of Allah and his properties. Each of the things in the universe are the words of Allah. The existence of the universe is a result of Allah’s mercy. Man is the fruit of the tree of the Universe.Man is both the embodiment and the reflection of Allah. We want to discuss the position of man in between Allah and the universe with Sheikh Halid’s verses. Perceiving plurality in unity and unity in plurality, Sheikh Mehmed Halid attributes the variety of things and existence in the universe to the Divine beauties of Allah. For those who can comprehend, the plurality/ abundance in existing objects in the universe indicates singularity and uniqueness of Allah. According to Sheikh Halid, Allah is independent from and beyond all the entities that exist in the universe. However, Allah, manifests Himself in the things that he creates and the actions he takes through His divine names and properties. According to Sheikh Halid, each object is a reflection of Allah’s divine properties. Every entity in the universe glorifies Allah with all their existence. For Sheikh Halid, Seyr u Suluk is the journey from weakness to perfection, from substance to meaning, and from things to reality. Considering Seyr u Suluk education as distancing one’s self from other beings, reaching purity of heart, disposing of all signs explains these concepts with pilgrimage metaphor. As a response to those who asks him what he meant by seyr u suluk, he says seyr u suluk is servitude and submission to Allah. In order for Seyr u Suluk to be meaningful, a person should enter the way of a murshid-i kāmil (perfect religious mentor), and should have sincerity, purity (being deprived of all sins) and dhikr. According to Sheikh Halid, someone who is not in trouble is not given a remedy. So as to bother is necessary for remedy to be arisen. Nuisances of the universe are also ephemeral as the universe itself. Therefore, it is unnecessary to bother things that are ephemeral. Because remedy is not available without being mature. According to Sheikh Halid, the procedure of gaining advantage from being mature; getting rid of the ego, feeling the love, being pioneer of the mission, being modest, to attain soul pleasure, escaping from fame, leaving the claim, the glory of salvation, proceeding dhikr, reaching the conquests and escaping from friendship of worldly things. According to Sheikh Halid, being mature is not setting about affiliation ceremony. Asceticism cannot be a show and claim authority. Sincerity is needed on the basis of seyr u suluk education. Asceticism which is an effort of making the religion a specific of Allah is to make intimacy with Allah. Sheikh Halid wants his murids who take part in ṭarīqa (sufī path) to decide on the sincerity. Sincerity is said to be the unique factor that makes sense the membership. Seyr u suluk which begins with being membership of mature murshid, which makes sense with proceeding worship and respecting the sincerity arises by teaching manners to soul. Seyr u suluk is trying to reform the soul. Teaching manners to soul is a challenging and significant task. The most important factor that ensure teaching manners to the soul to be achieved is dhikr. Dhikr practice which makes successful the teaching manner to the soul of seyr u suluk training increases the prudence and foresight of dervish. The unique task that murshid expects from his murid during the membership process is to adjust his soul and parlance to the dhikr of Allah. Dhikr of Allah is a product of fondness. According to Sheikh Halid, one who wants to be remembered in heaven should himself learn to remember Allah. Sheikh Halid gives too much importance to disciplining the tariqa where sufi training takes place. A murid should qualify his murshid whom he intimated to. Followers should gain sufficient advantage from the spiritual atmosphere in the dergāh of their murshid. The murid must be at the service of the murshid who trains him and should obey tariqa manners. Salik who achieves seyr u suluk, who maturates the sufi ethics and who gains sincerity through dihkr of Allah tries to achieve the Gnosis. The intent of being a human is to know Allah. The biggest disaster for human is to come upon unawareness. Sheikh Halid who assumes the the Arifs as sultans of walayah makes a comparison between the Arifs and the Zahids and prefers the Arifs. He thinks that the Zahids pay attention to the appearance, cannot reach the basis and cannot go beyond Allahliness show. Sheikh Halid, who encourages the Zahids to avoid comparing themselves with the Arifs, warns the ones who combat with the Arifs and reminds that Allah proclaims warfare to those who has hostility towards those surrendering themselves to Allah. Sheikh Halid lines up the ways of being mature and having wisdom as godly grace, asceticism, love, the mind of leaving, battle with the self, humility, dikhr and being woeful. Salvation process which Marifetullah will guide is to achieve the love of Allah. Love is the way of achieving the reunion. The reality can just be gained through love. However, gaining the divine love requires to be loved. Because, the way of gaining the divine love is to remove everything except Allah from one’s heart. (shrink)

Primary and methyl aliphatic halides and tosylates undergo substitution reactions with nucleophiles in one step by the classic S N 2 mechanism, which is characterized by second-order kinetics and inversion of configuration at the reaction center. Tertiary aliphatic halides and tosylates undergo substitution reactions with nucleophiles in two (or more) steps by the classic S N 1 mechanism, which is characterized by first-order kinetics and incomplete inversion of configuration at the reaction center due to the presence of ion pairs. When (...) the nucleophile is also the solvent, the substitution reaction is called a solvolysis, and both the S N 2 and S N 1 reactions now obey first-order kinetics. Schleyer and Bentley have provided solid, but not conclusive, evidence that secondary substrates undergo solvolysis by a merged mechanism, one that blends characteristics of both the S N 2 and S N 1 mechanisms. The following paper presents the history of their sustained pursuit of a merged mechanism and subsequent rebuttals to this claim. Several issues related to the philosophy and sociology of science are also discussed. (shrink)

Although Sibawayh dealt with it in a scattered manner under different headings there have been different views on na't (adjective), which is gene-rally included in the tawabi group in Arabic syntax, and there have been debates around these views. Na't, which is categorized as a proper adjective and qualifies the meaning of man'ut (mawsuf), has different characteristics from the sentence elements that indicate the subject. Nahiv scholars have mostly divided na't into two parts: real and causal na't, and they have (...) formulated certain rules for these two parts in accordance with the structure of the Arabic language. Since na't and man'ut are accepted as nouns, the i'rab of na't is subject to men'ut. However, some examples in the Qur'an and some expressions used by the Arabs caused objections to the i'rab of na't being the same as men'ut. It is observed that these objected examples are the cases where men'ut is known and the exceptional cases of madih, zam and jarri jivar. It is also obligatory for the na't to conform to the man'ut in terms of ma'rifiyyah, nekiriyyah, custom and gender. While Sibawayh (d. 180/796) considered it qabh (ugly) for non-propositional words to be na't, scholars such as Ibn Hisham (d. 218/833), Ibn al-Ḥajib (d. 646/1249), and Abd ar-Rahman Jami (d. 898/1492) accepted that na't could be either propositional or non-propositional and cited many examples of na't in the case of non-propositional words. Scholars such as Ibn Jinni (d. 392/1002) and Ibn al-Hajib gave an explanation of the causative na't without naming it, scholars such as Ebu’l-Bekā al-Ukbari (d. 616/1219) analyzed the subject under the title of causative adjective or causative na't, and Halid b. Abdullah al-Azhari discussed it under the title of al-wasf al-majazi. The subject of our study is to examine the handling of na't, which is one of the sentence elements in the Arabic language, in the works written on the field, its parts, the dimension that affects the meaning and the controversial aspects. The aim of the research is to examine the rules that Sibawayh deals with in his al-Kitâb on na'ta and the objections of later Arab linguists to these rules, and to contribute to the field by revealing different views on the subject. (shrink)

Ḍırār b. ʿAmr ve ʿAbdullāh b. Yezīd el-Fezārī, dönemlerinin önde gelen kelâmcıları arası yer almışlardır. Onlara dair bilgilerimiz çok uzun bir süre sadece makâlât ve tarih kitaplarındaki anlatımlara dayanıyordu. Yakın tarihimizde bu eksikliği gideren gelişmeler oldu. Ḍırār’ın günümüze intikal eden ilk ve tek eseri olan Kitābu’t-Taḥrīş, 2014 yılında neşredildi. Bu eser, doğrudan kelâm alanıyla ilgili olmasa da mezheplerin dağılımı ve fikirleri hakkında bilgiler ihtiva eden en eski Muʿtezilî kaynaklar arasında yer almaktadır. Ḍırār bu kitabında farklı dinî grupların rivâyetleri birbirlerine karşı (...) nasıl kullanıp suistimal ettiklerini konu edinmiştir. Eserin özelliği sadece ihtiva ettiği rivâyetlerde değil, meseleyi ele alış ve anlatım tarzında da bulunuyor. Ḍırār bu çalışmasıyla sonraki nesilleri birçok yönden etkilemiştir. ʿAbdullāh b. Yezīd el-Fezārī, eserlerinin günümüze ulaşması bakımından daha şanslıdır. Bir proje kapsamında 2014 yılından itibaren onun tam on bir eseri yayımlanmıştır. Bunlar arasında kelâm ilmine hasredilmiş birçok neşir yer almaktadır. Böylece çağdaş İslâm araştırmacıları ʿAbdullāh’ın fikirlerini az sayıdaki makâlât referanslarından bağımsız olarak doğrudan kendi kaleminden öğrenme imkanı elde etmiş oldular. Bunun ötesinde bu çalışmalar erken dönem kelâm ilminin en eski kaynakları arasına girmiştir. Bu yayımlar arasında özellikle Kitābu’r-Rudūd dikkat çekmektedir. Sebebi ise Kitābu’t-Taḥrīş ile olan benzerliğinden dolayıdır. Neredeyse her iki kitabın tamamı birbirinin aynısıdır ve karşılıklı atıflar içermemektedirler. Bu tür bir yazım faaliyeti günümüzde tereddütsüz intihal olarak adlandırılırdı. İki mütekellim arasında kronolojik farklar olmadığından kimin kimden etkilendiğini söylemek ilk aşamada zordur. Ḍırār ve ʿAbdullāh’ın birbirlerinden haberdar oldukları anlaşılıyor: İkisi de Kûfe’de yaşamış, Abbâsî halifesi Hārūn er-Reşīd döneminde (786-809) Bağdat’a geçmişler ve orada Hişām b. el-Ḥakem’le (ö. 179/795) imâmete dair Yaḥyā b. Ḫālid el-Bermekī’nin (ö. 190/805) rehberlik ettiği aynı münazara ortamında bulunmuşlardır. Eserlerin özgünlüğü ve etkisi hasebiyle bu çağdaş hemşehrilerden kimin kime kaynaklık etmiş olabileceği sorusu merak uyandırıyor. İkisinin de hem rivâyetleri merkeze alan bir eser vermek için hem bu tür bir telifin fikir babası olmasına delalet eden gerekçeleri var. Bu makalede, öncelikle ikisinin biyografik benzerlikleri takdim edilmiş, akabinde iki eser arasında mukayeselere yer verilmiştir. Kıyaslama, eserlerin hayat öyküleriyle uyumlulukları ve eserlerin tertip ve düzeni üzerinden yapılmıştır. Yöntem olarak aralarındaki paralelliklerden çok farklılıklara odaklanılmıştır. Son olarak ikisinin dayandığı ortak bir kaynağın varlığı sorgulanmıştır. Bu emârelerden hareketle kimin kime öncülük etmiş olabileceğine açıklık getirilmek amaçlanmıştır. (shrink)