Halictersaneleri (original) (raw)
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Kent Yağmasının Yeni Hedefi: Haliç Tersaneleri
Mimar.ist, sayı: 48, s. 97-105. Halic (Golden Horn) Arsenals; New Target of Urban Loot... The maritime arsenal (tersane) of Istanbul is one of the most important complexes in the whole Ottoman history of industry and technology. There are reliable sources which reveal that it was active even at the age of Mehmed II the Conqueror. At least from the early 16th century onwards, its history can be traced with the help of Ottoman archival material and visual and architectural documents, besides “in situ” remnants of the past. Today, in the region of Golden Horn-Camialti-Taskizak, there are wide building complexes which were constructed in successive stages, often erasing the edifices of the earlier periods. It should therefore be an appropriate behavior to protect and transfer this heritage to the future generations. But in July 2013 Turkish Government made a tender as Istanbul Haliç Yacht Marina and Complex Project (Haliçport). This project for the privatization of Camialtı and Taşkızak shipyards in the Golden Horn includes two yacht ports, two five-star hotels – each with 400 rooms – a big mosque for 1,000 persons, shopping malls and parks in the area of around 230,000 square meters. On the other hand we have to endeavor our best efforts to protect this site. For this purpose, The Haliç Solidarity, a group of shipyard workers, unions, trade associations, local residents and resident associations concerning their stance towards the planned Haliçport Project. Haliç Solidarity Platform believes that the natural and cultural landscape of the Golden Horn with its shipyards, archeological assets and historic urban fabric should be protected with the public interest in mind. The platform proposes that as a public heritage site, the shipyard should be preserved with utmost care and transmitted into the future by enhancing its production-employment capacity (for information: halicdayanismasi@gmail.com). This paper, which states the history, their present condition and the future of the arsenals in details, is hoped to be an introductory source for any research on this region so as to get a clear and a comprehensive approach to this problem.
Halitozis(Ağiz Kokusu)/Halitosis(Bed Breath)
Journal of Istanbul University Faculty of Dentistry, 2004
Ağız kokusu ya da tıp dili ile halitozis insanların bilinen en eski problemlerinden biridir. İş ve sosyal yaşamımızda öncmii bir problem olarak karşımıza çıkmaktadır. Sıkıntı ve utanç kaynağı olmaktadır. Farklı ağız kokuları aynı zamanda kişinin sağlık durumu hakkında bilgi veren öncmii bir faktördür. Halitozisin, besin tercihleri ve yetersiz oral hijyen başta olmak üzere pek çok nedeni vardır. Genellikle koku ağızda besin maddelerinin veya diğer artikiarın bakteriler tarafından yıkılması ve kötü ağız hijyeninden kaynaklanır. Tedavi edilebilmesi için Önce kötü kokunun nedeninin belirlenmesi gerekmektedir. Bu yazıda haütozisin nedenleri ve çeşitli hastalıklarda tanı koydurucu değerleri açıklanmaya çalışıldı.
Atatürk ve Halifelik
Türkiye Cumhuriyeti kurulduktan sonra 3 Mart 1924'te halifelik kaldırılmıştır. Halifeliğin kaldırılma sebepleri arasında pek çok spekülasyon dillendirilmiş, yazılmış ve yayılmıştır. Bu çalışmamızda halifelik kurumunun tarihsel arka planını incelemekle birlikte Türkiye Cumhuriyeti döneminde kaldırılmasının sebeplerini inceleyeceğiz. Halifeliğin kaldırılması ile birlikte gelen eleştirilerin doğru olup olmadığını irdelerken bir taraftan da Atatürk'ün zihin yapısını anlatmaya çalışacağız. Çalışmamız konuya giriş mahiyeti taşıdığından ileri okuma yapmak isteyen okuyucularımıza verdiğimiz atıflar rehberlik edecektir.
Abbâsîler’de Muktedir Halifeler Dönemindeki Halifelerin Kişilikleri
Marife, 2020
The Personalities of the First Period Abbasid Caliphs The Abbasid period which has great importance in the history of Islam stands out especially with the lives of the Caliphs. The first Caliph of this period, Abu’l Abbâs as-Saffâh was known to be a generous, determined man and an officer loyal to his duty under every circumstance. In general, Islamic historical sources also mention his willingness to shed blood, that he shed a lot of blood until he established his dominance. But in addition to this feature, he also draws attention with his humility towards his friends, having long and deep talks with them and being sincere towards people in social life encounters. Abû Ca’fer al- Mansûr who is the successor of Saffâh was a very experienced, determined, and intelligent person who paid great attention to halal and haram. He was very serious in politics and a cruel man when it was needed for the sake of his country. Mansûr did not spend his time on unnecessary deeds and always acted systematically. After all these positive aspects, we also see that historical sources mention him being a stingy person. Because of this feature of him, he was referred to as Abû’d Dawânik. Even though he ruled a great dynasty, he still lived a very simple life. Alcohol was one of his red lines. Among the early period Abbasid Caliphs, he is the only one who’s known to be completely away from consuming alcohol. Of course, he performed cruelties that shadowed his good features. He killed thousands of Muslims to strengthen his dynasty. The next Caliph, Muhammad al-Mahdî, the son of Mansûr was a tender and gentle person. It is mentioned in the sources that Mahdi was a popular person among the people. The reason for this is that he did not cause problems to people nor he put heavy tasks on them, he was patient and sincere. Mahdî was a religious person who especially had a taste for the discipline of hadith and showed great respect to hadith scholars. When we come to Musa al-Hâdî’s caliphate, it is seen that there was exuberance due to his personality. His love of drinking and entertainment came to the fore with his recklessness and lack of competence to fulfill his duties as a ruler. However, in addition to all these, Abbâsîler’de Muktedir Halifeler Dönemindeki Halifelerin Kişilikleri Marife 20/2 (2020): 637-658 639 some sources mention that he had a good command of the ruling and that he was experienced and just. The period of the caliph Harun ar-Rashîd had been a great era that has been mentioned for centuries for its glory. He was a person who was thought to be gentle, strong, and respectable by people. During his time, he was among the people that went to war and hajj the most. Even though he was born and raised in a luxurious lifestyle, he is known for his commitment to the Qur’an and sunnah. His reign was fairly rich in terms of all kinds of science and knowledge, and population. His son Emîn who was his successor on the other hand is known to be a man of pleasure and unworthy of the caliphate. He was accused of drinking alcohol and neglecting daily prayers. Emîn was a man of craft and far from the early Abbasid caliphs who were known for their cruelties and violence. It is understood that Emîn was a sophisticated man, but he lacked the talent of the ruling. After Emîn, Me’mûn took over the throne. He was highly intelligent, mature, and authoritative. His reputation is mostly based on his tendency to forgive. The most striking situation in his time was the value he gave to science and knowledge. Besides the importance he put in science, Me’mûn is known to be quite skillful in fiqh, the Arabic language, and history. He grew an interest in philosophy and other ancient Greek disciplines over time and gained a good knowledge of them. He also pioneered the idea that the Qur’an was created. Among the early period Abbasid Caliphs, Mu’tasım was the caliph who came to the fore with his power. He was a brave, benevolent, and good-natured caliph. Although he was very conservative with his expenses, he did not hesitate to spend big money on the country’s military endeavors. Known to be imposing, Mu’tasım was a forward-thinking, brave, and well-trained soldier. Being aware of his physical strength, Mu’tasım was proud of this feature but did not refrain from killing when he got angry. When the historical sources are examined, one cannot find negative claims about him. He only followed Me’mûn’s views on religion and applied and imposing policy on the issue of whether the Qur’an was created. Vâsık, the last of the first Abbasid caliphs, is mentioned as an elegant, mildmannered, generous, and poet person in the sources. He is known for his good politics and acted like Me’mûn in many of his actions. Always helping out the poor and needy, during his time it is said that there were no beggars in Mecca and Madinah. Wâsık, following his father and uncle, kept forcing people to accept the creation of the Qur’an.