scholarly journals Analysis of the requirements for halal products when they are exported to Turkey and the UAE

2021 ◽  
Vol 29 (1) ◽  
pp. 72-81
Author(s):  
Sabit Z. Sultanov ◽  
Aydar T. Nigmatullin ◽  
Bekkhan B. Satuev ◽  
Adel V. Lebedeva ◽  
Anastasia S. Milutka ◽  
...  
Keyword(s):  
United Arab Emirates ◽  
Global Development ◽  
Consumer Market ◽  
Food Market ◽  
Halal Food ◽  
The Republic ◽  
Republic Of Turkey

The provisions of the halal standards in force in the Republic of Turkey and the United Arab Emirates are examined. The differences in the requirements for halal products established in the indicated countries are analyzed. Halal products are gaining popularity in the consumer market. According to the results of the report on the Islamic economy, the growth in popularity by 2020 will be 6.5%. At the same time, there is a constant trend o f growth in market volumes. There is a report from the Center for Development of Islamic Economy in Dubai that Muslims spent $ 2.2 trillion in 2018, while by 2020 this amount was $ 2.4 trillion. The global development of the halal food market and its frequent discrepancies in the concept, the lack of uniform rules for handling products leads to disunity of the rules for handling products. It should be remembered that the Republic of Turkey and the United Arab Emirates, being members of the Islamic Cooperation, are also the main suppliers of halal goods. Moreover, both states should have the same requirements for halal, which nevertheless differ. In the Republic of Turkey, halal food requirements and slaughter rules are set out in one standard TS OIC/SMIIC 1 General Guidelines for Halal Foods. In the UAE, the same requirements are set out in two standards: UAE.S GSO 993 Requirements for slaughtering animals in accordance with Islamic rules and UAE.S GSO 2055-1 Halal Food. Part 1. General Requirements. A study of the requirements for halal products and processes, set out in the standards of the two countries, showed that on fundamental issues they coincide. But there are also certain differences in the requirements that can become a problem when supplying the same products to Turkey and the UAE.

scholarly journals THE DYN AMICS OF DEVELOPMENT OF THE WORLD AND RUSSIAN HALAL FOOD MARKET

2018 ◽  
Keyword(s):  
Saudi Arabia ◽  
United Arab Emirates ◽  
Price Premium ◽  
Food Markets ◽  
Goods And Services ◽  
Wide Range ◽  
The World ◽  
Food Market ◽  
Halal Food ◽  
Meat Market

the article presents data on the dynamics of the global and Russian halal food market, both in general and its main segment - the meat market. The product segment of the halal market around the world at the beginning of 2017 is estimated at 1,2 billion dollars.The largest food markets of the Organization of Islamic Cooperation include: Indonesia, Turkey, Pakistan, Iran, Egypt. the largest exporters of halal bovine meat, ovine meat and poultry are Brazil, India, Australia, USA, France. In 2016, Russian companies increased their exports and increased supplies of halal products to Central Asia (Kazakhstan and Uzbekistan) and the Middle East (Saudi Arabia and the United Arab Emirates). Russian companies offer halal goods and services targeted at a wide range of consumers. People are ready to pay a certain price premium for halal products.

RUNTUHNYA KHILAFAH TURKI UTSMANI 3 MARET 1924

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Miftahul Jannah
Keyword(s):  
Third World ◽  
Historical Writing ◽  
Cultural Issues ◽  
Historical Method ◽  
The Past ◽  
The Republic ◽  
Republic Of Turkey

<p align="center"><strong>Abstrak</strong></p><p>Tulisan dalam jurnal ini bertujuan untuk mengetahui proses runtuhnya Khilafah Turki Ustmani tanggal 3 maret 1924 dan dampaknya terhadap kehidupan umat Islam. Metode yang digunakan dalam penelitian ini adalah metode sejarah. Metode sejarah adalah prosedur sejarawan Untuk melukiskan kisah masa lampau berdasarkan jejak-jejak yang ditinggalkan pada masa lampau dengan langkah-langkah penulisan sejarah sebagai berikut: (1) heuristik, (2) kritik, (3) interpretasi dan (4) historiografi. Berdasarkan penelitian yang dilakukan maka dapat ditarik kesimpulan bahwa: Khilafah Turki Ustmani dihancurkan dengan cara menghapus sistem kekhilafahan dan menggantinya dengan sistem republik oleh seorang keturunan yahudi yaitu Mustafa Kemal Attatur. Selama 14 abad kaum muslimin hidup dalam pemerintahan Islam yang mana diterapkan hukum-hukum Islam dalam seluruh aspek kehidupan. Namun sayangnya hari itu tepatnya 3 maret 1924 secara resmi dengan bantuan Inggris, Mustafa Kemal Attaturk mengubah khilafah dengan sistem Repulik Turki dan sampai hari ini sistem tersebut masih berjalan. Runtuhnya khilafah menyebabkan munculnya persoalan kaum muslimin mulai dari kolonialisme, konflik di Negara dunia ketiga, persoalan ekonomi,politik dan sosial budaya.</p><p> </p><p><strong>Kata Kunci:</strong> Khilafah Turki Ustmani, 3 maret 1924</p><p> </p><p align="center"><strong><em>Abstract</em></strong></p><p><em>The writing in this journal aims to find out the process of the collapse of the Ottoman Caliphate on March 3, 1924 and its impact on the lives of Muslims. The method used in this study is the historical method. Historical method is the procedure of historians to describe the story of the past based on traces left in the past by the steps of historical writing as follows: (1) heuristics, (2) criticism, (3) interpretation and (4) historiography.</em></p><p><em>Based on the research conducted, it can be concluded that: the Ottoman Caliphate was destroyed by removing the Caliphate system and replacing it with a republic system by a descendant of the Jews namely Mustafa Kemal Attatur. For 14 centuries the Muslims lived in an Islamic government which applied Islamic laws in all aspects of life. But unfortunately that day to be exact 3 March 1924 officially with the help of Britain, Mustafa Kemal Attaturk changed the Caliphate with the system of the Republic of Turkey and to this day the system is still running. The collapse of the Caliphate caused the emergence of problems of the Muslims ranging from colonialism, conflict in third world countries, economic, political and socio-cultural issues</em><em>.</em></p><p><em> </em></p><strong><em>Keywords:</em></strong><em> the Caliphate of Turkish Ottoman, March 3, 1924</em>

How Europeans adopted Anatolia and created Turkey

2005 ◽  
Vol 13 (3) ◽  
pp. 379-394 ◽  
Author(s):  
ERIK JAN ZÜRCHER
Keyword(s):  
Political Leadership ◽  
Nation Building ◽  
The Political ◽  
Secular Modernity ◽  
The Face ◽  
Small Band ◽  
The Common ◽  
The Republic ◽  
Republic Of Turkey ◽  
Turkish Society

The Republic of Turkey was founded in 1923. In the first 20 years of its existence, the political leadership of the republic embarked on a process of nation building in Anatolia and at the same time changed the face of Turkish society, stamping on it a particular brand of secular modernity. This article tries to find out what were the common characteristics of the small band of men who made up the leadership of the republic and to what extent their shared background and experience can help explain the course they charted for Turkey after its creation. One of the conclusions is that Turkey, although located geographically for more than 90% in Asia, is in fact a creation of Europeans, who shaped the country after their own image.

THE DEVELOPMENT OF ЕDUCATION IN THE OTTOMAN EMPIRE IN THE XVI TH CENTURY

2021 ◽  
Vol 4 (1) ◽  
pp. 52-56
Author(s):  
Holbek Davronov ◽  
Keyword(s):  
Ottoman Empire ◽  
Education System ◽  
Unity Of Language ◽  
The Republic ◽  
Republic Of Turkey

This article discusses the education system and its important aspects, which were the basis for the development of the Ottoman Empire, which reached its peak of development in the XVI th century. There is also evidenceof the extensive attention paid to the field by sultans and other officials, as well as credible sources on its results. The article emphasizes that relations between independent Uzbekistan and the Republic of Turkey have always been in the spirit of friendship and solidarity, the proximity of the two peoples is associated not only with ethnicity, but also with the unity of language and religion, the historical unity of cultures.Index Terms: “Sibyan” schools, “dorut-talim”, “Darul-ibn”, “khalfa”, “Pusar”, Vaqfiya, “mudarris”, “mufid”, “donishmand”, “suhte”, Dor-al hadis, Dor al -kurra, Dor-at-tib

TYPES OF OVERWORK AND JOBS THAT CANNOT BE OVERWORKED WITHIN THE FRAMEWORK OF THE LABOR LAW NO. 4857

2021 ◽  
Vol 6 (14) ◽  
pp. 67-81
Author(s):  
Altuğ YENGİNAR
Keyword(s):  
Labor Law ◽  
Working Hours ◽  
Human Right ◽  
International Human Rights ◽  
Right To Work ◽  
The Subject ◽  
The Republic ◽  
The Right ◽  
Almost All ◽  
Republic Of Turkey

The right to work has been recognized as a fundamental human right in almost all international human rights documents and in the constitutions of many countries. This right has been recognized and guaranteed as a fundamental human right also in the Constitution of the Republic of Turkey. However, not only recognizing and guaranteeing "work" as a fundamental human right but also regulating its implementation and functioning within the framework of laws is of great importance. The concept of overwork is a concept that has been mentioned in the Labor Law regarding the implementation and functioning of the concept of work and it is regulated in our Labor Law No. 4857. In order to talk about overwork, a limited working time is required. In this context, upon determining the maximum number of hours a worker can work per week by drawing a limit on working hours in Labor Law No. 4857, overwork, which is the subject of work exceeding this period, is defined. Furthermore, the types of overwork that arise depending on the reasons for overworking, as well as the jobs that cannot be overworked, are regulated in the same Law.

The Nineteenth-Century Ottoman Tax Reforms and Revenue System

1975 ◽  
Vol 6 (4) ◽  
pp. 421-459 ◽  
Author(s):  
Stanford J. Shaw
Keyword(s):  
Nineteenth Century ◽  
Ottoman Empire ◽  
Tax Structure ◽  
Tax Reforms ◽  
The Republic ◽  
Republic Of Turkey ◽  
Radical Transformation

One of the most significant, but unstudied, aspects of the reforms accomplished in the Ottoman Empire during the nineteenth century under the leadership of the Tanzimat statesmen and of Sultan Abd ul-Hamid II was a radical transformation of the traditional Ottoman tax structure and the introduction of the system that has remained in force, with relatively few changes, to the present day, at least in the Republic of Turkey.

The End of the Ottoman Empire, 2017. Color, 104 min. In English, French, and German with English and German subtitles. Director: Mathilde Damoise. Distributor: Icarus Films, http://icarusfilms.com/if-otto.

2018 ◽  
Vol 52 (1) ◽  
pp. 175-177
Author(s):  
Didem Havlioğlu
Keyword(s):  
Ottoman Empire ◽  
Great Powers ◽  
Historical Narratives ◽  
Nation State ◽  
Time Period ◽  
The Social ◽  
Rapid Changes ◽  
The Republic ◽  
Europe Today ◽  
Republic Of Turkey

Since the 1950s, historiographical trends in scholarship have re-considered the dissolution of the Ottoman Empire and the subsequent nation-state building of the Republic of Turkey. The social and political evolution of the imperial system into a nation-state has been alternatively explained through geopolitical pressures, domestic resistance, the expanding economy and modernism in Europe, and the inability of the Ottoman establishment to cope with the rapid changes of the nineteenth century. Constructing one holistic narrative of a vast time period of upheaval is a difficult endeavor for any scholar. In the case of the fall of the Ottoman Empire and the rise of the Republic of Turkey, ethno-religious networks, two world wars, geopolitical competition between the great powers, regional and pan-regional insurgencies, demographic displacement, nationalist fervor sweeping through the Balkan and Arab provinces and into Anatolia, and finally the Kurdish armed resistance renders succinct historical narratives all but impossible to achieve. Thus, while there are many stories of the end of the Ottoman Empire, an overview of the issues for students and general audiences is a much needed, but audacious, undertaking. Yet for understanding the Middle East and Southeastern Europe today, a critical narrative must be told in all its complexity.

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