TR-Dizin İndeksli Yayınlar Koleksiyonu

Permanent URI for this collectionhttps://hdl.handle.net/20.500.14720/5

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An Analysis of the Relationship Between Interest-Free Financing of Agricultural Production and Agricultural Growth Using Contemporary Econometric Methods
(Afyon Kocatepe Univ, 2024) Keskin, Omer; Cikiryel, Burak
Participation banks, operating on the principle of interest-free banking in the Turkish banking sector, have increasingly specialized in agricultural banking. Agricultural banking is a specialized sector of the banking industry that provides financial services to agricultural enterprises to help them manage their financial status, sustain their production activities, and further grow their businesses. Besides the financial gains accrued by banks, one of the primary objectives of providing financial services under agricultural banking is to enable agricultural enterprises to achieve high productivity per unit area, thereby contributing more significantly to growth in the agricultural sector. Hence, participation banks, similar to other banks, offer a diverse range of services to achieve this goal. Investigating the effects of participation banks' services is a noteworthy research topic. By employing time series analysis, this study examines the impact of participation banks' financing of the agricultural sector on agricultural gross domestic product (GDP) in Turkiye. The data sets used in the analysis include the agricultural financing supplied by participation banks and the agricultural GDP values. The period examined spans from 2005Q1 to 2023Q4. The methods applied in the analysis include the Fourier Augmented Dickey-Fuller (FADF) unit root test, the Fourier Autoregressive Distributive Lag (FADL) cointegration test, the Residual Augmented Least Squares-Fourier Autoregressive Distributive Lag (RALS-FADL) cointegration test, and the Fourier TodaYamamoto (FTY) causality test. According to the cointegration tests, a 1% increase in the agricultural financing provided by participation banks leads to a rise in agricultural GDP by 0.80% in the long-run and 0.15% in the short run. The results of the cointegration test are further supported by the findings of the causality test. Consequently, it is evident that the growth in funding allocated to the agricultural sector by participation banks in Turkiye triggers a surge in agricultural GDP. In this regard, it is recommended that all participation banks, particularly the publicly funded Ziraat Katilim Bankasi A.S., which receives support from the Treasury, continue to increase their financial support to the agricultural sector annually to ensure its sustainable growth.
Fortune-Telling, Qur'ānic Fortune-Telling and the Approaches of the Commentators To the Subject
(Afyon Kocatepe Univ, 2022) Ayday, Mehmet Selim
Throughout the history, mankind has always wondered about the future. For this reason, he had the desire to learn about the events that could happen in the future and developed some techniques by applying various methods. Although these techniques vary according to time and place, the purpose has always been the same. Studies have determined that such techniques have emerged and developed simultaneously with the history of humanity. Fortune-telling, whose past is taken back thousands of years, is a practice that emerged as a result of the desire to learn about the future. Although there are many types of fortunetelling, the Qur'& aacute;n prohibits the type called "azl & aacute;m", which is done with arrows, which aims to direct any work that is desired to be done in the future. Although the word fortune-telling is not directly mentioned in the Qur'& aacute;n, since "azl & aacute;m" translated as fortune-telling arrows is seen as a kind of fortune-telling, all similar applications have been evaluated within this scope. Since the motivation to wonder about the future is seen in almost every society. Different communities that converted to Islam could not abandon all of their previous beliefs at once, and the ways of reading the future have survived to the present day with new forms. Although these new forms differed according to time and space, it was observed that they were shaped by being influenced by each other as a result of the cultural exchanges of the societies. Coffee, flower, sand, liver, book fortune-telling, etc. can be given as an example. Each of these fortune-telling types can be divided into sections among themselves. Different meanings have been attributed to some of the books, which are very popular in the society, and fortune-tellings have been opened with them. This practice was named as book fortunetelling, and over time, the Qur'& aacute;n was also used for this purpose. The Qur'& aacute;nic fortune-telling, is considered as the most famous and the most common type of book fortune-telling. There are many tractates written on this subject and recorded in libraries. In fact, these works were named as F & amacr;l-N & amacr;me and Tafauln & amacr;ma , and since most of them are poetic works, they have been the subject of the research in the field of literature. Since it is forbidden to seek fortunes with fortune-telling arrows in the 3rd and 90th verses of the S & umacr;ra al-M & aacute;idah, this issue has also been discussed in the commentaries. It was thought that it would be useful to discuss this issue in order to reveal the perspectives of the commentators, since tafsir with the Qur'& aacute;n was discussed and opinions were expressed in favor and against it, in the tafsir that can be considered as little according to the breadth of the tafsir literature. It was seen that there was no evaluation on this subject in tafsir books until the 6th century Hijri. In later periods, while some of the commentators who dealt with the subject were completely opposed to tafaul with the Qur'& aacute;n, some commentators approached the subject with caution. While the commentators who associate tafaul with the Qur'& aacute;n with the effort to be clear of the unseen, think that the Qur'& aacute;n cannot be used for such purposes; the commentators, who consider it as an effort to learn what is good from Allah's book, did not oppose tafaul . Some contemporary commentators, on the other hand, have said that it is never right to act with delusion and suspicion, based on the value Islam gives to reason, and they did not accept such a practice unconditionally. While dealing with the subject, after giving brief information about fortune-telling and F & aacute;l-N & aacute;me, the approaches of the commentators on Qur'& aacute;nic fortune-telling or tafaul with the Qur'& aacute;n will be discussed. Since some of the mushaf s published in Iran have fortune-telling tables at the end, some tafsirs from the classical and contemporary periods, which are seen as belonging to Shi'a, were also scanned. While considering these approaches, the commentaries were scanned by paying attention to the chronology, and it was tried to determine when this subject was included in the agenda of the commentators.
A Village in the Ottoman Jerusalem: Beit Jala (16th Century)
(Afyon Kocatepe Univ, 2022) Oksuz, Mustafa
Modern-day Beit Jala, which hosts a Christian and Muslim population, is a city located in Palestine, a region at the hearth of world politics. It is possible to find information about the past of the city in the archives of the Ottoman Empire, which ruled the region for four centuries. Various documents that have survived to the present day, especially cadastral surveys, muhimme and foundation registers and court records, contain important information about Beit Jala, which was a Christian village in the sixteenth century. Based on these sources, this study aims to contribute to the understanding of the historical aspect of today's Palestine issue. Beit Jala was administered as a village in the Jerusalem district of the Jerusalem Sanjak under the Ottoman administration in the sixteenth century. This village, where only the Christian population lived, had close relations with the city due to its location. The troubles that occurred in the region during the Ottoman-Mamluk conflict had a negative impact on this place. It is seen that the region entered into a recovery process with the measures taken after Suleiman the Magnificent (1520-1566) ascended the throne. It is understood that the stable structure that was created began to shake after the death of this sultan and the population of the village decreased. Although the detailed cadastral record register dated 1005h/1596-97 of the reign of Mehmed III (1595-1603) provides some clues about positive developments in terms of population in the village, the thirty-four-year gap between this register and the previous record makes it difficult to make a definitive evaluation. When we look closely at Beit Jala in the first century of Ottoman rule, it is possible to understand that there were some administrative changes. Beit Jala, which formed a part of the financing of the Haremeyn charity of the Mamluk Sultan Kayitbay, had become a fully-fledged foundation village after Hurrem Sultan's allocation to the Imaret Foundation in Jerusalem. While this change tightened its connection with the city, the attention of both the administrators in the sanjak and the administrators in the capital was on this place since it became one of the sources that financed a prestigious project of the empire. Its stability, therefore, was naturally of great importance. Ultimately, this transformation made Beit Jala even more dependent on Jerusalem and started to turn the wheels of production for the city/foundation economy. The sources offer a wealth of information on the agricultural product here. It is seen that various agricultural activities related to olive production, beekeeping and goat breeding were also carried out in the village where various plants, especially wheat, barley, olive and viticulture, were cultivated. Taxes on crops have changed over the century, sometimes to produce more income. This was a sign that a flexible mode of production had been adopted by the villagers . They have updated themselves in this regard by closely following the changes and transformations in the market. Undoubtedly, the ecological conditions and the change/transformation that took place in the region played a major role in the adoption of this attitude. In addition to not being closed to the outside world, the residents of Beit Jala preferred to go and settle in Jerusalem over time. When the situation worsened and they were forced to leave the city, they returned to their villages. As a matter of fact, there are signs confirming this situation in the statements in the cadastral records. There is enough information in the court records regarding the adventures of the residents of the city. Considering the flexible agricultural activities of the Muslims in the village, it is understood that the villagers belonging to the Orthodox sect do not have religious fanaticism. The poll tax paid by the Christians increased over time, and the capitation rate was determined as 70 akche during the conquest, considering the interests of the people. After the improvement of the economic situation in the village, the amount was increased to 80 akche and this amount was kept for most of the century. Considering the financial situation of the state and the depreciation of the akche, the villagers were obliged to pay the jizya as 90 akche at the end of the sixteenth century. In terms of other taxes, especially the jizya, the imperial administrators did not adopt a taxing practice that harass the people and tried to prevent all the practices they deemed illegal.

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