20,725 research outputs found
The Political Thought of the Late H.H. Sheikh Zayed Bin Sultan Al Nahyan, Founder of the United Arab Emirates (1966 - 2004)
No full textThis thesis highlights the political thought of H.H. Sheikh Zayed Bin Sultan Al Nahyan, a man who made decisive contributions to the history of the twentieth century, and the various reflections of this political thought on the UAE, its people and the international community at large. In this regard, it explores and analyzes a multifaceted political thought that took its form in political practice in the establishment of the Federation, the management of crises and in the building of a prosperous enduring nation. Evaluating the factors that influenced the formation of the doctrinal matrix of Sheikh Zayed Bin Sultan Al Nahyan, this thesis traces the background from within which Sheikh Zayed’s leadership skills evolved and developed. From his early years onwards, Sheikh Zayed made a firm commitment to undertake the considerable task of building a fully fledged state out of a divided tribal background, improve the lives of citizens, and carve a place for the UAE in the international arena.
This research project illustrates the implications and dimensions of Sheikh Zayed's political thinking process exemplified in his discursive statements and actions. It documents and analyzes the career achievements of Sheikh Zayed, a statesman acknowledged by contemporary and future generations to have had significant impact on the political direction and overall development of the UAE. This impact also demonstrates the potential of his contribution to the field of political thought.
One of this study’s primary conclusions is that the accomplishments of Sheikh Zayed Bin Sultan Al-Nahyan during his rule have resulted primarily from his development of an integrated doctrine of governance that reflected his humanistic outlook. In this regard, at both the domestic and international levels, Sheikh Zayed’s political decisions and acts were undertaken with reference to this outlook
Socio-cultural Constraints and Women’s Decision-making Power Regarding Reproductive Behaviour
No full textIn a previous study [Ali, Siyal and Sultan (1995)], we observed a big gap between behaviour and desires. Only 35 percent women had the number of children that they had desired. Whereas, a very large number of women had more children than their stated ideal number of children. The same data set also showed that a majority of women (54 percent) either wanted to stop having children or wanted to wait at least two years before having another child [Ali and Rukanuddin (1992)]. In practice, all of these women were not protected; instead only 12 percent were practising contraception [Shah and Ali (1992)]. An argument was put forward that, had these women been empowered to decide about the number of children to be born, the scenario would have been different and small family size norms would have prevailed. However, the finding of that study revealed that generally, the women who were considered to be empowered were actually constrained to exercise fertility control behaviour. It was hypothesised that socio-cultural influences including those of husbands, in-laws and other family members impelled women to become incapacitated. In the present study, an effort has been made to investigate and identify factors that influence women’s decision making about reproductive behaviour. Furthermore, an attempt to measure the extent of these influences has been made.
Arkeologi Makam Sultan Muhammad Ali Ternate, Maluku Utara
No full textPenelitian ini adalah penelitian deskriptif kualitatif. Peneliti menggambarkan tinjauan arkeologis makam Sultan Muhammad Ali yang memerintah Ternate pada awal abad ke-19. Makam Sultan Muhammad Ali terletak tidak jauh dari Kedaton dan Masjid Tua Kesultanan Ternate. Nisannya terbuat dari batu berukuran tinggi 150 cm berhiaskan inskripsi nama dan tahun sebagai monumen yang menjadi penanda eksistensi Sultan Muhammad Ali. Gambar hati terletak antara inskripsi nama dan tahun, serupa gambar hati lambang kesultanan, menyiratkan hubungan erat antara yang dimakamkan dengan Kesultanan Ternate. Sultan Muhammad Ali semasa hidupnya mempunyai perhatian yang cukup besar dalam hal agama Islam dengan membangun Masjid sebagai simbol agama dan Istana yang megah sebagai simbol kerajaan, pada masa pemerintahannya status kesultanan menjadi bagian dari kerajaan Belanda dengan traktat yang ditandatanganinya bersama Belanda, praktis hanya urusan dalam negeri dan keagamaan yang menjadi wewenang kesultanan. Bentuk nisan yang sangat jauh berbeda dengan dengan nisan lainnya serta peletakannya ditempat yang cukup tinggi memperlihatkan posisi seorang pemimpin yang dijunjung tinggi semasa hidupny
Sultan II. Bayezid Dönemi Osmanlı Uleması ve İlim Hayatı Üzerine Gözlemler
No full textSultan II. Bayezid / Editör:Beytullah KAYA -- İstanbul Sabahattin Zaim Üniversitesi -- ISBN: 978-605-81541-9-3 -- 2024.Sultan II. Bayezid (1481-1512) tahta çıktığında, Fatih Sultan Mehmet’ten miras aldığı sadece
Balkanlardan Fırat Nehri’ne uzanan, teşkilatlı bir devlet ve memleket değildi. Bu miras aynı
zamanda üstün bir yönetici kadrosu, bilgili bir ulema zümresi ve köklü bir ilim geleneğini de
içermiştir.230 Fatih'in kurduğu Sahn-ı Seman Medreseleri, Osmanlı eğitim sisteminde ses
getiren bir gelişme olmuş ve Osmanlı payitahtına gelen bilginler ile düzenlenen münazaralar
sayesinde ilimde büyük bir verimlilik sağlanmıştır. Sultan II. Bayezid de bu mirası geliştirmeye
çok gayret etmiş, payitahtta cami, medrese, türbe, hamam vb. birimlerden oluşan ve yapımı
1505 yılında tamamlanan kendi ismiyle anılan çok kompleksli bir külliye inşa ettirmiştir.231
Bayezid Medresesi'nin vakfiyesinde, medresede şeyhülislamların ders vermesi şart koşulmuş
ve ilk ders veren Şeyhülislam Zenbilli Ali Efendi olmuştur.232 Bu durum, külliyenin bir eğitim
kurumu olmanın ötesinde, Osmanlı'nın dini ve siyasi elitini yetiştiren önemli bir merkez
olduğunu göstermiştir. Şüphesiz Sultan II. Bayezid Külliyesi, Fatih Sultan Mehmet’in mirasını
devam ettiren ve Osmanlı’nın altın çağı olarak kabul edilen bir dönemde inşa edilmiş önemli
bir eserdir.
Sultan II. Bayezid, saltanatı devraldıktan sonra kendi adına külliyeler inşa ettirmiştir. İlk olarak
1484 yılında Amasya’da II. Bayezid Külliyesi’ni yaptırmış ve vakfiyesinde, müftü olan
bilginlerin burada ders vermesini şart koşmuştur.233 Amasya’dakinin hemen ardından 1484
1488 yılları arasında Edirne Külliyesi’ni tamamlatmıştır. Nihayetinde, II. Bayezid 1501-1505
yılları arasında İstanbul’da bir külliye inşa ettirerek, Amasya, Edirne ve İstanbul gibi üç büyük
merkezde üç önemli mimari eser inşa ettiren bir Osmanlı hükümdarı olmuştur. Toplumsal,
iktisadi ve ilmi faaliyetlerin merkezi olan bu külliyelere rağmen, yine de Fatih dönemindeki ruh ve heyecanın tam anlamıyla devam etmediğine yönelik beyanlar da mevcuttur. Özellikle
dönemin önemli âlimlerinden biri olan Molla Lütfi’nin haksız yere idam edilmesi gibi bazı
olumsuzluklar, Sultan Bayezid’in bilim ve bilim insanı hamiliğine gölge düşürmüştür. Ancak
Sultan II. Bayezid’in Türk dili ve edebiyatına olan sevgisi ve hizmeti her türlü takdirin
üzerindedir. İdris-i Bitlisi’nin Heşt Bihişt’ini sunduğunda büyük bir sevinç duymakla birlikte,
Osmanlı tarihinin Farsça yazılmasından dolayı bir burukluk hissetmiştir. Daha sonra
Kemalpaşazade’nin mükemmel bir Türkçe ve üslupla Tevarih-i Al-i Osman'ı takdim etmesiyle
sınırsız bir mutluluk duyduğunu çevresiyle paylaşmıştır
PERANAN SULTAN MARDAN ALI DI KESULTANAN BUTON : 1647 -1654
No full textPenelitian ini bertujuan untuk mengetahui profil Sultan Mardan Ali, mengetahui peranan Sultan Mardan Ali terhadap Kesultanan Buton pada tahun 1647-1654, serta untuk mengetahui penyebab Sultan Mardan Ali bekerja sama dengan Kompeni Belanda. Metode yang digunakan dalam penelitian ini adalah metode sejarah menurut Kuntowijoyo dengan tahapan-tahapan sebagai berikut: (1) pemilihan topik; (2) pengumpulan sumber; (3) verifikasi sumber; (4) interpretasi sumber; (5) historiografi. Hasil penelitian menunjukkan bahwa Sultan Mardan Ali atau La Cila lahir pada 5 hari bulan Maulid 980 Hijriah tahun 1573 M. Sebelum menjadi sultan, Mardan Ali menjabat sebagai Kapitalau atau panglima wilayah Timur Kesultanan Buton. Mardan Ali dilantik menjadi Sultan Buton ke-8 oleh Bhonto Siolimbona pada tahun 1647 dengan gelar Sultan Mardan Ali. Peranan Sultan Mardan Ali dalam Kesultanan Buton meliputi bidang politik, ekonomi, dan pemerintahan. Sultan Mardan Ali juga melakukan hubungan kerja sama dengan Belanda. Sultan Mardan Ali bekerja sama dengan bangsa Belanda sebab Sultan ingin melakukan pemulihan hubungan antara Buton dengan VOC yang sebelumnya kurang baik melalui perantara Sultan Ternate. 
CEM IN SEYYID ALI SULTAN TRADITION
No full textThe aspirants of Seyyit Ali Sultan Association came from Western Thrace to Anatolia and settled in Musulca Village. Although they performed their cem rituals in the houses of a dede or someone neighboring him on Thursdays in the past, today they perform their cem rituals in djemevis on Sundays because of the immigration from villages into cities as a result of the change in both economic and social conditions. In this study, some examples of cem rituals belonging to Musulca Village and some quotations of hidrellez tradition were given place
Sultan Mehmet Reşat [V. Mehmet]
No full textAli Birinci'nin Sultan Mehmet Reşat'a dair tuttuğu notlar[Özet Yok
Sultan Mahmud Haziresi Mezar Kitabeleri
No full textAli Birinci'nin Sultan Mahmud Haziresi Mezar Kitabelerine dair tuttuğu notlar[Özet Yok
Interview with Sultan Abu Ali
No full textمقابلة مع وزير الاقتصاد المصري السابق الدكتور سلطان أبو على حول تقيمه للمجهودات المبذولة لتحرير الاقتصاد المصري. قامت بالمقابلة إيمان رافع.An interview with former Egyptian Minister of Economy Dr. Sultan Abu Ali about his evaluation of the efforts exerted to liberalize the Egyptian economy. The interview was conducted by Iman Rafi
Bektaşi-alevi Geleneğine Göre Seyyid Ali Sultan
No full textSeyyid Ali Sultan is among the most prominent spiritual leaders of the Bektashi Order. Besides his distinguished role during the formative period of the Order, the hospice he founded near Dimetoka preserved its central position throughout the Bektashi history. It must be expected that such a prominent shaykh who had a decisive influence on both the formation process of the Order and the later developments through his hospice -, would attain an outstanding position within the Bektashi collective memory and the traditional knowledge. This article aims to discover how Kizildeli is depicted in the Bektashi tradition. It will first classify the stores of the traditional knowledge (sources) under four categories. Then it will evaluate how these sources reflected the portrait of Seyyid Ali Sultan. This article also aims to make some observations on the dynamics of the traditional knowledge through examining the relationship of these sources with each other
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