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The diversity of studies in every field of Islamic sciences has increased over time. Parallel to this, the diversity of tafsir studies on the Qurʾān has also increased. The field of Mushkil al- Qurʾān constitutes an important part of the ongoing tafsir studies using different methods. Both in tafsir in general and in individual works, verses that are in a state of ambiguity have been the subject and important studies have been carried out. The use of the question-and-answer method in the studies on the puzzling verses is also quite old in terms of history, and there are also works that have contributed to the exegesis of The Qurʾān by using this method. In the aforementioned works, both the questions that were predetermined by the author and the questions raised in line with the conditions of the period were answered and the resulting accumulation was published in books. At the same time, it is likely that the objectionable questions of orientalist approaches had an impact on the emergence of these works, although not completely. While some of the authors who were interested in the subject raised similar questions and gave answers to them in the places they deemed necessary in their works of tafsir, some of them wrote works consisting entirely of questions and answers prepared in this method. When the studies on the field are analyzed, it is seen that there is a considerable interaction between the works in question. At the same time, different questions showing the needs of the period in which the works were written are noteworthy in terms of showing the reflections of certain topics in history. Despite the similarity of the questions addressed in these works, the differences encountered in the answers also provide important clues in terms of understanding the perception of The Qurʾān of the period. In our study, we focused on a treatise prepared with the question-answer method, the content and method of the treatise were determined and its contribution to the field of Mushkil al-Qur' ān was tried to be determined. First of all, other works on the subject were researched and the studies on these works were pointed out. Then, our evaluations on the copy information of the treatise, which is the subject of our study, and the results we could reach about its author were included, and then the content of the treatise was revealed by comparing it with similar works. The questions included in the work have been categorized according to their subjects and analyzed by making headings in this direction. However, since it is not possible to deal with all the questions in detail in the scale of the article, from time to time, we have gone in the direction of ihtisar, and information is given in footnotes when deemed necessary. In order to make comparisons, other works that are the same or similar to the questions and answers given in the book have been pointed out in the footnotes, and the authors who gave different answers to the same questions have been identified and mentioned to the extent possible. At the end of the study, the data we obtained were evaluated and the contributions of the treatise to the field, its position among other similar works, and its shortcomings and aspects open to criticism were revealed. There are procedural deficiencies in the work, such as the fact that the questions are listed without any classification, that the controversial issues that have always been discussed in the historical process are not sufficiently emphasized, and that the holders of different opinions are not mentioned. However, the treatise is distinguished by its short, concise, simple and noncontroversial method and its questions that will appeal to interlocutors at different levels of education. In this sense, it is possible to say that the work makes a modest contribution to the field in the sense that it provides practical answers to questions that may come to mind while reading the Qurʾān. It is also among the results obtained that, although the work does not mention the disputes, the views that are more accepted in the historical process regarding the issues of the debates are adopted and these views are reflected in the answers. In addition, our study is a contribution to the promotion of research in this field and to the discovery of similar studies that have not yet been discovered. [ABSTRACT FROM AUTHOR]

In this study, the relationship of jihād and dawah in the Medinan Period is discussed based on the Qurʾān. The aim of the study is to chronologically reveal the relationship between jihād in the way of Allah and the dawah to Islam in the Medinan Period within the framework of the phenomenon-text dialectic based on Medinan suras and partly the sīrah. In the studies carried out, especially the military jihād in the Medinan Period was mentioned as sīrah-centered, the jihād-dawah relationship in the Medinan Period was not discussed based on the Qurʾān. Establishing the main framework of the study through the Qurʾān and examining equally the jihād-dawah relationship distinguish this research from other studies. During the study, document analysis, literature review and analysis method, some of the qualitative research methods, were used. Again, in the study, the order that Jâbirī (1936-2010) followed in Fahm alQurʾān was followed in general in terms of surah chronology. While dealing with the verses in Medinan suras, the knowledge of sīrah given by classical and modern authors such as Mukātil (d. 150/767), Tabarī (d. 310/923), Ibn Hisham (d. 218/833), Bukhārī (d. 256/870) and Darwaza (1888- 1984) has also been utilized. The most general findings and conclusions reached in this study are as follows: The phenomenon that changed with the migration to Medina led to a change in revelation and the differentiation of the jihād-dawah method in Medina. Although the phenomenon and text change the Qurʾān has always determined how to make jihād in the way of Allah and the dawah to Islam. Jihād and dawah, which were made in the form of patience and migration in Mecca, mostly were made in the form of spending and war in Medina with the change of the phenomenon. In general, the jihād-dawah relationship in the Medinan Period can be divided into two different periods, before and after the Hudaybiya Peace. Even though Jews, hypocrites, delegations coming to Medina, and polytheist Arabs other than Quraysh were included in the call of Islam with the emigration to Medina, the Meccan polytheists have always been the main addressees of jihād and dawah. The attempt of the Quraysh to prevent the dawah to Islam, which started in Mecca, was stopped with three great jihāds/wars in the Medinan Period, with the Treaty of Hudaybiyah, the way for the dawah to Islam was opened, and with the Conquest of Mecca, the biggest obstacle to Islam was completely removed. The enmity of the Jews of Medina, who lost their former status in Medina with the Hijra, to the call of Islam, led Muslims to jihād against them as well. In the Medinan Period, the obstacles to the dawah of Islam were tried to be removed through marriages as well as wars and expeditions. The Peace of Hudaybiyyah, which the revelation called a clear conquest, was an important turning point in the dawah of Islam. The Hudaybiyah Peace paved the way for the safe and secure transmission of Islam and for sending dawah letters to great giants such as Byzantium and Sassanid, and especially the polytheist Arabs in the Hijaz, who were afraid of the Quraysh, accelerated the conversion to Islam. War has never been the main target for neither the Qurʾān nor the Prophet in the way of dawah to Islam. The main goal has always been to win people's hearts to Islam. For this reason, the Qurʾān has recommended that if the greatest enemy, the Quraysh, approach peace, Muslims should also approach peace. Likewise, the Prophet emphasized that the conversion of a single person to Islam at the hands of a believer is better than the most valuable booty he will receive. As a result, the dawah to Islam and jihād, which started with the first revelations in Mecca, "O Prophet, get up and warn the people", and continued in line with the determination of the revelation until the Prophet's address "O Allah, did I convey the message" in the Farewell Pilgrimage at the end of the Medinan Period. [ABSTRACT FROM AUTHOR]

The Supreme God, who created and governs the universe, has created human beings, starting from Adam and Eve, in accordance with the doctrine of "sunnatullah" to protect, safeguard, and preserve the order and balance of the earth. The beginning of this creation is also its end, which is the endless death, that no one, except for the Prophets and Allah, knows when, where, and how it will happen. When someone dies, they leave behind orphans who have lost the support of their parents and need help to survive. The noble teachings of Islam emphasize the importance of social solidarity and cooperation in every aspect of life, particularly in the case of orphans. The Quran and the Sunnah carefully protect and uphold the rights of orphans, establish certain conditions and principles for them to lead a virtuous life, and aim to protect them, provide shelter and care for them, and make the best use of their property. The Prophet of Islam, who was himself an orphan, called upon humanity's innate humane emotions to protect and safeguard the rights of orphans. In the Ottoman Empire, these principles continued, and orphans were protected and supported financially and morally until they reached adulthood through the care of their guardians and the support of philanthropists and state institutions. Many waqfs, orphanages, and various other institutions in Ottoman society have provided a variety of services for orphans and even established independent institutions for them as their numbers increased over time. These institutions have played an important role in ensuring that orphaned children are raised in a healthy environment and become productive members of society while meeting their needs. Generally referred to as "Eytâm Sandıkları" in Ottoman history, these institutions have also protected the rights of orphans and acted as a "fund" by safeguarding their ancestral assets and real estate. The verse "Test the orphans until they reach the age of marriage, and if you find them to be mature enough, give them their property" is cited as evidence for this. Although these institutions have been associated with Islamic contexts and appear to have a direct connection with Islamic law, they have not only cared for Muslim orphans but have also helped orphans of other religions, who are considered the "Trust of God to Muslim States." This is why the subject of this study, Nevşehir District, was chosen, as it had a large number of Christian orphans who also benefited from these institutions. Briefly, in this study, which focuses on the orphans who lived in the Ottoman Empire, the impact of orphan funds on the orphans and their role in protecting their rights have been attempted to discuss by analyzing the court records between the years 1874-1926 and province yearbooks in both local and communal contexts by comparing Nevşehir to some rural districts such as Çanakkale and Eskişehir-Sivrihisar. [ABSTRACT FROM AUTHOR]

Examining the words and concepts in the Qur'an in detail contributes to a better understanding of the divine message. In this respect, the last divine book, the Qur'an, has chosen and used the concepts that will best express its goal. The subject of this study is the concept of Ivec / َج و ِع in the Qur'an. The study is limited only to the verses in which the concept of Ivec is mentioned. The aim of the study is to reveal the possible meanings of the concept of Ivec, so that the messages given are better understood. Because in the Qur'an, the activities of those who oppose Islam and the Qur'an and those who try to prevent their propagation are brought into consideration with this concept; some of these efforts are answered with this concept. In today's world, which is under the hegemony of the West and is called the information age, it is important to focus on the nature of the concept of Ivec at a time when Islam and the Qur'an are tried to be shown differently by the dominant culture and media. Thus, attempts to misrepresent and distort Islam and the Qur'an will be answered with the method emphasized by the Qur'an, and a small contribution will be made to the failure of the diversion efforts. The context of pre-Islamic daily life is important for the correct understanding of the verses in the Qur'an. In this respect, it is seen that the words of the Qur'an are subjected to semantic analysis in language and tafsir books. Although it was mentioned in different suras in the first tafsir books, it was seen that there was no detailed explanation about what was aimed with the word Ivec', which was generally interpreted as curvature, deviation, and distortion. In the later interpretations, it is seen that the possible meanings of the word are detailed by considering the political, social, and economic changes and transformations of the period. Especially in the commentaries written during the period of Muslim regression, the focus is on some views that are thought to be within the scope of this word. When the words in the Qur'an are not evaluated from a holistic perspective, it is possible to reach wrong conclusions. With this study, the verses in which the concept in question is mentioned have been evaluated in terms of philology, semantics, contextuality, the reason for the revelation, and a general understanding of the Qur'an. Then, how this word is seen in the commentaries is explained by giving examples from major commentaries that are accepted as competent in the field. In the last stage, the meaning of the word was evaluated in the general Qur'anic context. As a result, the concept of Ivec', which means skewing, deflection, and distortion in the dictionary, is mentioned 9 times in 7 different suras in the Qur'an. It has been determined that the concept of 'Ivec' is used in the dictionary meaning of crookedness, pit, and sidestepping in the 107th and 108th verses of Sūrat Ṭā Hā. In other verses, it has been determined to mean the following: The source of the Qur'an is Almighty Allah Himself. No additions were made to the Qur'an, and nothing was removed from it. The Qur'an belongs to Almighty Allah both in wording and in meaning. The Qur'an is solid and consistent in every aspect and is free from aberration and distortion. There is no contradiction or conflict between the verses, on the contrary, all the verses support each other. Jews and Christians deliberately rejected the prophethood of the Prophet and the truths in the Qur'an. The social, political, and economic provisions expressed in the Qur'an are easy to implement and the benefit of humanity is considered in these provisions. These provisions continue to exist, that is, they have not been abrogated. There is no change or deviation in the understanding of tawhid, prophecy, and the hereafter that the Qur'an expresses in other divine books. [ABSTRACT FROM AUTHOR]

Te’kid is a very important style in Arabic language as it is in all languages. The benefit of Te’kidin is to place well what is addressed to the client’s mind and heart, to remove suspicions and doubts in his mind. It is a necessity to reinforce the phrase with a teqid. If the interlocutor is a person who can be persuaded, the word is said to be untouchable. If the person is not someone who can be persuaded, it is good to say the word te’kid. However, if the interlocutor is someone who refuses, then the word must be reinforced according to the persuasion level. Since the Qur’an was revealed in the Arabic language, takid, which has eminent power to impress people, was utilised in order to transfer the message to their addressee. Takid in the Qur’an has various purposes such as to draw attention on the words of Allah, to the uniqueness of creation and the perfection of His power, and to lead the listener to contemplation, to encourage them to commit good deed and to maket hem abstain from Allah’s fury. The objective of this study is to examine the variety and stylistic usage of takid in the Qur’an. [ABSTRACT FROM AUTHOR]