Arab language, as well, has needed a number of change or innovation in order to be able to maintain and renew itself on behalf of the thesis with “Language is a living thing.” At the beginning of this renewal, the word derivation methods such as derivation, carving, exchange, changing, antonym and linguistic triangles which are called internal factors come. In this study, al Muthallathat will be studied with some examples of word group of co-antonyms meanings.

Tu¨rkiye Cumhuriyeti tarafindan 10 Temmuz 1925 tarihinde Kibris’ta bir konsolosluk açildi. Hakkinda çok az bilgi bulunan Asaf Bey, Lefkosa’ya Konsolos (sehbender) olarak atandi. Asaf Bey, yeni Tu¨rkiye Cumhuriyeti ideallerine bagli çaliskan bir kisilige sahipti. Kibris’in genel durumu ve Kibris Tu¨rkleriyle ilgili raporlar hazirladi. Asaf Bey, Milli Egitim Bakanligi’na gönderdigi 24 Nisan 1927 tarihli raporunda, Kibris’ta Tu¨rk ve Rumlarin egitim hayati hakkinda bilgi vermektedir. Bildiride, bu rapor çerçevesinde Kibris’ta egitim hayati ve teskilatindan bahsedilecektir.

Hicri u¨çu¨ncu¨ asirda, ilim ve ma‘rifette nazar ve burhan metodunu takip iddiasinda bulunan “mu¨tekellimin” sistemi karsisinda yeni bir akim ortaya çikmaya baslamistir. Bu akim hicri ikinci asirdan itibaren baslayan tercu¨me faaliyetinin u¨ru¨nu¨du¨r. O zamana kadar her mu¨tefekkir nazariyeciye “hakim” denildigi halde bu yeni akimi temsil edenlere; sistemlerinin kaynagina isaretle, Yunanca bir isim verilmis yani “felasife” denilmistir.

Abdürrahim Fedâyî is a sufi who was the sucessor and the sonin- law of Muhammed Nuru’l-Arabi, the 3rd grade kutub of MalÀmatiyya. Fedâyî who has many works also paraphrased the first couplet of Divan of Hafiz which is an accepted work by the competents of sufism. In this paper, after the biography of Fedayi and introduction of his works the differences between his paraphrase and the paraphrases of Sürûrî, Sem’î and Cevrî were tried to be presented. The differences among the paraphrases were explained based on the words “sâkî” and “ke’s”.

Sabri F. Ülgener, known as a legist, economic historian and sociologist in Turkish scientific community, said not to be the place he deserves as a thinker and intellectual in the realm of Turkish scientific life as a whole. Ülgener is an important social scientist, who has a sui generis personality, social events as observed from different angles and analysis procedure and who limited perspective of the dominant social science understanding of his era, he has been tried to present important innovations in the field of human sciences methodology. While analyzing economic and social events, he has considered social habits and value judgments of society instead of compiling factual information and raw data. This distinctive feature of him, it has led to reflect on him “moral codes”, “world of mentality” and the relationship between mind and economics. Although he doing pioneering works on these issues in the Turkish social sciences, it can be said that his intellectual and academic initiatives remain lacking in a sense of not adequately assessed and be told by the new generations. This article aims to remind its original character Sabri Ülgener specified.

In this study, the names and registration numbers of manuscriptsnof logic and philosophy in Diyarbakir Ziya Gokalp Manuscripts Library are given. In the works listed, there are works with postscript and kind of commentary as well as main texts. In some main texts there are more than one postcripts and commentary having more than one copies. Postcripts and commentary had long been taught as a textbook in madrasas. Thus, the effects of the Works have continued for centuries. The presence of that quality and variety of works on logic and philosophy shelved in Diyarbakir Manuscripts Library is of great importance as it demonstrates the intellectual dept with continued training activities in madrassas as well as the idea level of the society. Having important roles in the history of Islamic thought, It is inevitable for thinkers and researchers to comprehend those works in order to carry out new constructions. Despite having little quantity values, those works mentioned in the library are of incalculable quality.

Cyprus under the Ottoman rule had witnessed social and economical relations on various scales between Muslim and non- Muslims, most of whom are Christians. The Ottoman rule in the island, which had lasted for more than three years is clearly distinct from other rules due to the fact that without exercising assimilation policies it had ensured diverse communities enjoy a tolerant society and live in a peaceful harmony. Cypriots as other peoples in the Ottoman lands had experienced asocial and economical atmosphere imbued with justice and tolerance owing to the Ottoman government’s prevention of unjust treatments to the people. This article deal with diverse communities forming a social cohesionunder the Ottoman rule in Cyprus in terms of socio-cultural, religious, economical and legal relationships.

The nature and origin of knowledge, and the problem of truth are of perennial problems of philosophy. In Islamic philosophy the epistemologic inquiry primarily concerns perception and the threeway relationship between the percept , the perceived object, and perception. The Messai (Peripatetic) account of knowledge as the “illustration” of the reality of the perceived object in the soul, or the presence of its essence in the soul, lead the confusion of categories between substence and accident. Thus in response other theories of knowledge were posited such as knowledge as the quality by correlation, knowledge as imaging of forms, and knowledge as the inherence of the quiddities of the perceived object in the soul. In the Islamic world, it can be spoken of a series of thinkers who were interested in the subject directly as well as indirectly. Among them whose names may be mentioned are Fârâbî, Ibn Sînâ, Sühreverdi, F. Razi, Nasir, Recep Ali Tebrizi. Of these thinkers, philosophical or theological or both, we personally interested in especially in Nasir Tûsî, Ali Tûsî, Erdebili, Devvânî, Kemal Pasazâde, and Ismail Gelenbevi.

Conservatism has been a strong strain of politics and social life in Turkey. Especially since the JDP came to power in 2002, this concept, along with the behavioral patterns associated with it, has become an important topic in academic, political and popular debates and publications. Conservatism is likely to maintain its significance in the near future, because the JDP government continuously invokes it, directly or indirectly, both in its discourse and conduct and thus maintains a socio-political environment in which it is impossible to be engaged in any discussion without some reference to the concept. However, despite its popularity and currency in debates, how conservatism is actually understood or defined by the political and social segments of the society that are considered or selfidentified conservatives remains largely unknown. This study is an attempt to fill that void.

Ziryab (Ali b. Nafi) was a pupil of the reputed musician Ibrahim al-Mawsili and the liberated slave of the Abbasid Caliphate Mahdi (775-785). He was introduced to Harun al-Rashid by Ishak al-Mawsili and displayed a perfect performance before him. However, al-Mawsili was jealous of his admired performance, so the musician was forced to flee Baghdad. After he left Baghdad, Ziryab travelled across North Africa, reaching Andalus. Well received by the court officials in Andalus, he became a rather influential and highly respected person. Cordially welcome by the highest protocol members in Andalus, Ziryab worked as the top musician in the palace of Amir (governor) Abdurrahman II (822-852) of Andalus Umayyad Dynasty. Ziryabs influence in Andalus was not only restricted to his musical fame. He brought about innovations which would tremendously affect the cultural life of Andalus. He was a pioneer in many fields such as hairstyle, fashion design, gastgronomy, astrology and so on. As a person coming from Baghdad, Ziryab culturally became a prominent figure in the Andalus Umayyads competition with Abbassids. He was influential not only in Andalus and during his lifetime but also in the West, and North Africa, with his influence surviving nowadays. The present article deals with Ziryabs life, education, his passage to Andalus and his activities there as well as his effects on the West.