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As a philosopher the most important problematic of Ziya Gökalp is the relation between modern civilization and Islam. Gökalp's thougts about this issue take place in his books named Türklesmek- Ðslamlasmak-Muasirlasmak and Türkçülüğün Esaslari and in his articles. The relationships of Islam with modernism have also been the main theme in Ðslam Mecmuasi which was published by Halim Sabit Sibay. In this journal, Ziya Gökalp's articles had been published as well. Two of these don't take place in Gökalp's bibliographies and his collected literature as they were published unsigned. In this study, the articles were examined both from the philological and thematic points of view. The consequence is that without the articles called \"Ðslamiyet ve Asrî Medeniyet\", Gökalp's point of views about Islam and modern civilization cannot be understood completely. At the end of this study, translation of articles with Latin characters and their original publications' facsimile were presented for the first time. [ABSTRACT FROM AUTHOR]

People who are able to understand and explain the religion of Islam are in a position in which they should know commands that are predicted by the Holy Quran and Prophet Muhammad (pbuh). They should know well of the methods of communication that Prophet Muhammad (Pbuh) used. Moreover, they should consider the structure of a person and develop suitable communication skills by considering his interests, desires and ambitions. Otherwise, it would not be possible to provide an influential example or message on the believers. In this study, the communication of Imam Hatip and muezzin kayyims, who perform religious duties under the service of the Directorate of Religious Affairs (DIB) with their colleagues and the society, especially their superiors in the provincial organization, is specifically addressed through the example of narratives. Muftis regarded as the first superiors of Imam Hatips who have just started their profession, institutions in their areas of service, principals, youngsters, middle and elder age groups, immigrants and their families are shown how exemplary communication should be. In addition, this study not only aims to examine the difficulties that religious officials face in this field, but it also proposes solutions to these problems. In order to strengthen the sense of belonging of the presidential staff, the responsibilities of the institutional structure and the duties/influence of the staff is highlighted. In this manner, being as "inviter" in religious sense, the religious officials will be carefully explained the utter importance of their task, which in turn enables them to cope with the possible problems they deal with. Moreover, this paper aims to guide religious officials who serve to preach Islamic faith, worship God, and better their moral principles even in the remotest corners of the country. [ABSTRACT FROM AUTHOR]

Abū Ḥanīfa (d. 150/767) discussed the main issues of the science of kalām in the first period and expressed his best views on these issues in response to the sects that he accepted as bid'ah (innovation). Later, kalām scholars tried to justify these views by using different arguments according to the changing conditions and time. Undoubtedly, one of the most important opinions that Abū Ḥanīfa expressed and passed on to the next generations from the perspective of the science of kalām is those related to faith. In fact, faith is the strongest and most deep-rooted bond a believer establishes with his/her Creator. The individual shapes his world and the hereafter through this bond. On the other hand, faith is a phenomenon that does not contain doubt but carries certainty. In this respect, a person is included in the same category as a believer after she has firmly believed, and is called a believer or a Muslim, as the Qur'an puts it. Because no matter what race or color he is, he takes the same name because he believes in the same principles. Abū Ḥanīfa, who lived in a time when Muslims differed among themselves and differences of opinion increased, accepted faith as a common denominator by emphasizing the common values of Islam. Abū Ḥanīfa refers to this as "equality in faith". The issue of equality in faith, which is discussed as a result of the differentiation in matters related to the nature of faith, is shaped according to whether the action is counted as part of faith or not. Since Abū Ḥanīfa did not consider deeds a part of faith, so he advocated equality in faith. This view was adopted later by many scholars in the Māturīdī tradition. In the Hanafī- Māturīdī tradition, it can be said that the issue of equality in faith as well as issues such as confirmation and certainty in faith were shaped by the opinions of Abū Ḥanīfa. When equality in faith is accepted, one is not allowed to question the faith of another and say that his/her own faith is superior to the other because only God can know it. On the other hand, the understanding of equality in faith prevents external appearance and formalism from being decisive in one's religious life. Thus, a believer cannot accuse his brother who has deficiencies in his deeds but has faith of being infidel. When Abū Ḥanīfa's view of equality in faith is interpreted according to contemporary paradigms, his emphasis on human love, tolerance, and unity of the ummah, which has validity today, can clearly be observed. Therefore, it is seen that the reflection of a theological issue on social life is stressed in his opinion. This paper aims to study the issue of "equality in faith", one of the issues related to faith, and its reflection on social life by using the texts which are attributed to Abū Ḥanīfa. [ABSTRACT FROM AUTHOR]

The cult of Saint George, which evolved in the Christian era over an almost 2000 years old tumulus in Edirne, historically known as Adrianople, turned with the Ottoman sovereignty into another cult, which took shape around the Khizr-Elijah belief. This hillock was named the Maqam of Khizr/Hıdırlık due to the belief that Khizr appeared and worshipped on top of it, which later witnessed various miracles with associated motifs. In course of time there emerged many and varied fantastic rumors about the origins of the cult. The rumors circulating from person to person and the historical sources indicate that the intense construction activity of the Ottomans at the Hıdırlık cult centre realized especially in the first part of the 15th century. It is clear that the cult centre, which kept growing in the 16th century, contained various dervish lodges, many mausoleums, annexes and a dense population of Bektashi dervishes. The sources of the period reveal that the Hıdırlık cult centre incurred two subsequent demolition attempts in the 17th century. First demolition occurred following a complaint about the sins committed here in 1642 in the period of Sultan Ibrahim I and the second in 1660s in the period of Sultan Mehmet IV after the decision of a new pavilion construction on top of this spacious and partially idle hillock. On the first and obviously partial demolition, most of the inhabitant dervishes left Hıdırlık and the cult centre lost its old density. On the second demolition, the standing mausoleums and graves were razed and a pavilion with a large garden was built instead, which subsisted until the 19th century. After the construction of the pavilion in Hıdırlık there were only one dervish lodge and two mausoleums left standing. As the construction of the pavilion put the cult centre under state supervision, the last standing dervish lodge in the centre was also demolished in the first half of the 18th century. At the end of the 19th century after the construction of one of the biggest bastions to defense Edirne there was no trace left of the cult centre besides the Hıdır Dede Mausoleum, which was also destroyed in Balkan Wars by the Greek inhabitants of Edirne, causing only the grave of the Hızır Dede to reach to the present day. The destruction of the cult centre was related to the Kadızâdeliler movement, which was utterly against the sufistic approaches and had from the first half of the 17th century onwards many fans in the palace and administrative circles. The Kadızâdeliler movement was a religious movement which requested the demolition of the dervish lodges and the prohibition of grave and mausoleum visits, which led to the destruction of various lodges and mausoleums indeed. One of the fundamental issues, which became a conflict between The Kadızâdeliler movement and the sufis was the nature of Khizr. Whereas the Kadızâdeliler supported the idea that Khizr was dead, sufis believed he was alive. Hıdırlık, which came into existence around the cult of Khizr, was a settlement which was totally against the ideas of the Kadızâdeliler both theorically in terms of the belief that Khizr is not dead and also practically in terms of dervish lodge rituals and mausoleum visits. The reason of the demolition attempts occurred in Hıdırlık in the 17th century and led in time to the utter destruction of the cult centre, was obviously the preaches and pressures of the Kadızâdeliler. This paper aims a historical analysis about the embodiment of Hıdırlık as one of the four holy places in Edirne, where it is believed that the prayers are answered and the gradual annihilation of it. [ABSTRACT FROM AUTHOR]

In the middle of the 20th century, Islamic writers and intellectuals in the Middle East and particularly in Egypt were actively engaged in the call for Islamic literature. Several Arabic books, including major works of Sayyed Qutub, Muhammad Qutub, and Naguib Kilani, were written on the subject and immediately rendered into Malaysian and Indonesian languages. Among all these writings, Muhammad Qutub's book "Manhaj El-Fan El- Islami" has had tremendous impact on modern Malay writers such as, Ahmad Kamal Abdullah, Shahnon Ahmad, Muhammad Kamal Hassan, Ismail Ibrahim, Muhammad Bukhari Lubis, and others who produced several theories of Islamic literature. In this paper, a new theory of Islamic literature is proposed which is based on the concept of Al-'Alamiah (Universality). In the first part of the paper, existing theories are reviewed whereas in the final part, a number of issues are discussed such as the concept of Islamic literature, its message, and seven basic features that distinguish Islamic literature from other world literatures. [ABSTRACT FROM AUTHOR]

Colors are vital to human life and are often used as a silent communication tool to express feelings and thoughts. In the early stages of life, colors are employed to describe phenomena. However, over time they become elements actively associated with positive and negative connotations attributed to them and hence convey varied meanings for discrete purposes in all areas of life. This study explores how Arabic poetry treats colors such as black, white, red, blue, green, and yellow. Initially, the paper provides general information about the social and psychological significations of colors. It subsequently discusses the effects of Arabic culture and Islam on the meaning of colors in Arabic literature, reinforcing the argumentation through examples from poetry that employs only the first names or forms of colors, not their alternatives. The cited poetry samples aim to demonstrate the use of colors in poetry from a historical perspective. The exemplars are thus selected from poets ranging from the past to the present who have skillfully used colors in their work and have been restricted to poems about people as much as possible. [ABSTRACT FROM AUTHOR]

Prominent Arab poet Rashid Salim al-Khouri was born in 1887 in Akkâr town in northern Lebanon. Rashid Salim's texts and opinions reveal his constant sympathy with Islam and Muslims. Moreover, upon saying the hadith, "He who does not act fairly and torments, will be openly declared a war by Allah," he was accused by Christians of being a Muslim and waging war against Christianity. Hence, some fanatics demonstrated extreme hostility against Rashid Salim, attempting to manifest him as an enemy of Christ on the strength of his views on Prophet Muhammad and Islam. Historically, innumerable people probably wanted to be Muslim but could not convert because of social pressure, threats, or a superiority complex. In our opinion, Rashid Salim al-Khouri is one such person. He was self-confident and brave enough to say, "A divine light and right way breezed from the desert to the man/a civilization coming from the illiterate, surrounding the world." His words imply that Prophet Muhammad resided in a somewhat bigoted and intolerant place but served as an example because of his personality and demeanor. Rashid Salim's belief in Allah was so strong that he compared those who sought proof of the existence of Allah to those who searched for evidence of the sun in the sky. This paper will examine the fear and complexes that plagued Rashid Salim al-Khouri because of his affinity to Islam, his interesting resolve, and the articulation of his desire to become a Muslim, irrespective of him being was born as a Muslim or not. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book, "İslam Düşünce Geleneğinde Tanrı Anlayışları I Eş'arîler", which translates as "Understandings of God in Islamic Thought I Ash'arites". Believing in God is of course the uttermost important principle of Islam. However, inarguably, there are different understandings of God in kalām thought. Hence, the book deals with these different understandings of God in the thought of Ash'arism in detail. At the same time, it conveys these arguments put forward by Ash'arite scholars in chronological order. [ABSTRACT FROM AUTHOR]

The aim of this paper is to review the book, "İslam Düşünce Geleneğinde Tanrı Anlayışları I Eş'arîler", which translates as "Understandings of God in Islamic Thought I Ash'arites". Believing in God is of course the uttermost important principle of Islam. However, inarguably, there are different understandings of God in kalām thought. Hence, the book deals with these different understandings of God in the thought of Ash'arism in detail. At the same time, it conveys these arguments put forward by Ash'arite scholars in chronological order. [ABSTRACT FROM AUTHOR]

This article examines the political processes and developments in the Batumi region after the end of the First World War with an eye on the Samuslimano Sakartvelo/Islam Gürcistanı newspaper. Being the organ of the Batum Georgian Muslims aiming to unite with newly independent Georgia, the newspaper played an important role while the region with its Muslim majority was occupied alternately by Turkish, English and Georgian forces. Although the paper took a pro-Georgian stance, it did not refrain from criticizing the Georgian Government during the discussions on self-government and autonomy. [ABSTRACT FROM AUTHOR]

During the Tanzimat Era, the rhetoric of the dissident intelligentsia called the Young Ottomans was grounded on the principles of “ending oppression of the Ottoman administration and establishing justice.” Led by Ali Suavi, Ziya Pasha and Namik Kemal, the group expressed criticism towards the Ottoman government regarding its repression, restrictions on the freedom of citizens, and the deterioration of people’s socio-economic conditions led by poor governance. The movement that the Young Ottomans initiated against the incompetent and oppressive government officials is regarded as the precursor of the democratic thought movement in the history of Turkish political thought. The Young Ottomans attempted to explain and elucidate the views that they adopted in a society shaped by the social and cultural virtues of the Islamic faith, using the concepts inherited from the Islamic thought and culture rather than the concepts derived from the Western thought. In this period, the aforementioned young intelligentsia preferred to build their thoughts around the concepts of classical Islamic political theory. In this regard, said dissident intelligentsia integrated the principle of justice into their rhetoric, which was seen as a necessary condition for government legitimacy according to the classical approach of Islamic politics. “Establishment of justice and struggle against oppression” have essential roles to play in the Young Ottomans’ opposition. Intending to attract attention to the continuity and changes of Turkish political thought and concepts throughout the modernization process, this paper aims to review the writings of the dissident intelligentsia in the Tanzimat Era and to reveal the changing content and usage characteristics of the justice and oppression concepts. [ABSTRACT FROM AUTHOR]

Abstract: In the Qur'an: "O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship." is ordered. This verse from the Quran addresses that halal and clean diet is both duty and right of every Muslim. This right is also a basic human right and need. In our age, food sector has substantially grown and diversified gaining international dimension. Today, thousands of products from raw materials to additives are used in food production. This situation must be evaluated both in terms of health and Islam. One of these evaluations is halal certification. Halal Food Certificate is a beneficial and useful development for the Islamic world in general and our country, Turkey, in particular, however a number of disruptions in practice and supervision overshadow this beauty. Because purpose of using halal food certificate is creation of a process in which a product is followed from field to fork. However, when Halal Food Certificates are issued or audited, some problems may arise. The deficiencies determined in Halal Food Certificate Audits, their reasons and possible solutions in terms of Islamic Law will be mentioned in this paper. [ABSTRACT FROM AUTHOR]

Especially the concepts of Islamic/Islamist/jihadist terror which gained an important place on the world agenda after the 9/11 attack can be regarded as concrete indicators of the link between Islam and terrorism. However, jihad, translated as "Holy War" and considered as a legitimizing element of terrorism in Islam in most orientalist sources, is a legitimate defense tool in accordance with today's international law when evaluated in the context of Islamic religion. This study intends to examine politically that whether Islam and its jihad element genuinely support terrorism, or not? It does not include the analysis of the literature on jihad and terrorism. In this study, the concept of jihad has been studied only in its own resources and historical context and then the results compared with the conceptual content of terrorism. The point to be reached thus is to establish the existence or absence of a link between jihad and terrorism, if there is one. The concepts of jihad and terrorism in this paper have been examined in terms of content, cause, element and type. At the same time, differences between them are listed in ten points. It has been claimed that it doesn't make terrorism jihad when terrorists are labeled as Muslims or being Muslims; also it doesn't make terrorists "champions of Islam / mujahid". [ABSTRACT FROM AUTHOR]

The making of civilization for a religion is very much dependent on the existence of Sages who developed a language of universality. By the same taken, it can be suggested that a given civilization owes its existence, as well as its dynamism and continuity, to such great personalities. Mevlânâ is a good example in that respect. Because Mevlânâ is one of the greatest men who have survived throughout the ages representing plurality and multiplicity of Islamic civilization he was born into and continue to be the one of the best known, if not the best known, sage in different cultural and religious territories. But despite the degree of his popularity, the concepts, definitions and descriptions he used or he developed within the Sûfi paradigm he belongs to have been widely misunderstood as in the case of reason. The popular maxim about the concept of reason in sûfi thought try to make us believe that the reason in Sûfism is categorically negated and Mevlânâ represents no exception in that regard. The purpose of this paper is to open to discussion this very maxim and suggest that the concept of reason in Mevlânâ as well as in Sûfi thought in general is not negated as popularly believed. Although it may seem to an ordinary mind a bit paradoxical, sûfi approach to reason, in fact, open up new horizons to reason by calling its limits into question. In other words, in Mevlânâ, and in Sûfism in general, reason is such an important concept that without its guidance Sûfi experience has no value on its own right. The paper will also bring into attention that the Sûfi teaching and that of Mevlânâ may offer to the problems in contemporary thoughts. [ABSTRACT FROM AUTHOR]

The Qur'ân wishes to enlighten the way for people through its principles. It is the aim of this paper to search for these Qur'ânic principles. It is argued that once the outlook projected by the Qur'ân is captured a light is cast on the inner perceptive faculties of the person who follows that path. It is that light which the Qur'ân wishes to impart to humanity that is called at the same time "faith". The person who has faith in God and lives according to the Qur'ânic principles his/her perception, interior states and mind are enlightened. By doing good deeds this enlightenment increases and s/he captures higher states of existence which gives tranquility and serenity. The unbeliever on the other hand who acts against and does not believe in God, does not live according to the Qur'ân. In this way the Qur'ân says that the unbeliever's interior world is left with obscurity and stress of these people, drags them from crises to crises, from depression to depression. This paper tries to examine how the Qur'ân develops its perspective in order to guide human life. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to enquire into the function of `argument from beauty' for the existence of God. The paper begins with the idea of cosmos and its logical dimensions; next, It discusses the thoughts of some contemporary philosophers about the beauty; then, with a clearer knowledge, It attempts to compare their thoughts to the traditional Islamic ones in this subject; and, finally, It seeks a synthesis. [ABSTRACT FROM AUTHOR]

There are extensive analyzes on lexical and term meanings of concept of justice in this research and from this point of view an expansion of these meanings in Islamic sciences is discussed. The concept of justice and its reflections on Islamic beliefs, Islamic Thought, Islamic Ethic and especially on Islamic Law (shariah) is concentrated. Implementation of vast theoretical meanings of justice to life and transformation of institutions and principles of law into a civilization is subjected in this paper. [ABSTRACT FROM AUTHOR]

Turkish-American relations have historically always experienced its several ups and downs. Turkish- American relations have maintained this continuity while Turkey's geocultural dimension have gained importance instead of its jeopolitical position during Justice and Development Party (AK Parti) decade. The dynamics of global politics have began to take shape within the framework of 'Islamic terror' after the September 11 terrorist attacks that influenced herein. This paper analyzes the axis of geoculture in the context of model country rhetoric in the U.S.-Turkey relations focusing particularly on the Middle East politics within the scope of public diplomacy. The main research question of the study is as follows: what is the primary factor and axis that determines the U.S.-Turkey relations? The research has two fundamental arguments: First, the determining factor has been Turkey's Muslim identity under JDP. The U.S. has opted to use JDP's Islamic identity as a model in its grand strategy of Greater Middle East and North Africa Initiave. The bilateral relations have set by the rhetoric of model country in the axis of geoculture, which aimed to transformation of Muslim Middle Eastern societies. Second, the relations have began to deteriorate with Syrian and Egyptian crisis in the process of 'Arab Spring' since 2013 and the interests of two states have conflicted over the political Islam and moderate Islam. More particularly, the abandon of the U.S.'s moderate Islam policy became a turning point of the relations between JDP and Obama administration. In this context, it is suggested that the one dimension of political Islam and the other dimension the U.S.-Iran rapprochement which will determine the future of the U.S.-Turkey relations. [ABSTRACT FROM AUTHOR]

Sabri Ülgener is one of the few -not more than a handful of- great scholars of our country. Ülgener is also one of the leading figures of the Conservative Thought in pursuit of understanding ourselves and shaping the future in light of the history, tradition and morality. In this paper, we will firstly talk about Sabri Ülgener's life and versatile character; then his basic works will be discussed with a focus on his methodology and mentality. [ABSTRACT FROM AUTHOR]

This paper is a part of Introduction in English translation of Averroes' Fasl al Maqal by Hourani. He states that the philosophers' audiences were a limited one, but it should be noted that the theologians' teachings were not exactly accessible to the masses and were also of a high degree of sophistication. According to author, philosophy has claimed that of demonstrative truth as something achievable by intellectual disciplines as informed by Greek sciences. When the philosophers have spoken of demonstrative truth in relation to matters dealing with God and the world, by using NeoPlatonic and Aristotelian concepts and terms at the expense of, or even as a substitute for, religious doctrines, the theologians have regarded as a mission themselves to take a leading role in the defense of religion, which was their reason for being. [ABSTRACT FROM AUTHOR]

Language and human society are inseparable. Wherever humans exist, communication exists. And language is the most effective instrument of communication. Therefore the history of humanity is also the history of language. It is via language that we follow what stages humanity went through. In this process the monotheist religions have significantly contributed to the development of language within daily life and its refinement. The language of daily life, therefore, goes in parallel to the language of religion. And whenever they differ, it results in alienation among individuals and even within the whole society, and concomitant problems occur. When the Turkic communities adopted the religion of Islam, the Turkish language gained a whole new function. The contribution of Islam to this, with its special sensitivity on language, was important. This paper aims to discuss the problematic stages that the Turkish language went through and its intimacy with the religious language. By so doing the interaction of the religious language and the common language and an update story of the former are also related. [ABSTRACT FROM AUTHOR]

In this paper, muftiates which was founded in Tsarist Russia, composed important part of policy of Russian government on Muslim people and Islam religion and lasted for a long time was analyzed. Factors which influenced foundation process of Orenburg Ecclesiastical Assembly, Crimean Muftiate, Southern Caucasia Sunnite and Shiite Muftiates, their duties and authorities were put forward. It was mentioned that religious organizations which have equal rights and authorities were not formed in regions where Muslim people were dominant in Russia. The difference between perspective of Tsardom government and Muslim people towards muftiates were determined, the reflection of this situation on relation between Empire and Muslim people was stated in the sense of policy. [ABSTRACT FROM AUTHOR]

One of the most important factor which should be considered to ensure peace in the Middle East, the world's most troubled region, is religious and sectarian formations. Through this paper aiming at determining the geographical distributions and estimated populations of these groups, it is found out that there are serious discrepancies among data and information given in different sources. [ABSTRACT FROM AUTHOR]

This paper examines Ottoman Islamic religious perceptions of plague beginning from the foundation of the Empire until the foundation of the Ottoman quarantine in 1838. Modern historians have often concluded that the Ottomans followed Islamic dictates which forbade any medical action to prevent or alleviate the disease as it would be defying God's will. This point of view is most clearly annunciated by Osman bin Suleyman Penah Efendi (d. 1817). However, the majority of Ottoman plague treatise writers, including such well-known personalities as Idrisi Bitlisi (d. 1520), Isameddin Ahmed Taskopruzade (d. 1561), and Ebussuud Efendi (d. 1571). Cezayirli Hamdan Bin El-Merhum Osman Hoca (1840), a protégé of Mustafa Resid Pasa (1800-1858), cited these authors along with Islamic legal sources to justify medical activity. His arguments were critical to Sultan Mahmud II's establishment of the quarantine as they swayed Ottoman public opinion to his cause. [ABSTRACT FROM AUTHOR]

The idea that the conquests of Anatolia were an essential beginning for both Islamic and Christian worlds is accepted by almost all of orientalists. Anatolia, by a topographical definition, is a bridge between Europe and Asia and throughout the history it was known as the East-West war zone. In the middle age, Byzantine-Islam struggles and conquests of Anatolia kept alive in the memories through the centuries by epics like Dânişmendnâme. In this paper, the poetic version of Dânişmendnâme which was written in Dârende in the 19th century (1280/1863-1864) is introduced as a mentality of these conquests and the preparation of this mentality which was deal with its importance. [ABSTRACT FROM AUTHOR]

Lawful and forbidden are basic judgments of Islam. Among of verses revealed in the period of Makkah the mentioned verses are existent. This indicates the importance, the location and the priority of mentioned judgments in the religion. It is possible to describe the lawful and forbidden as a "red lines of religion". Because of its importance and specialty the authority of describe the lawful and forbidden is for the God. To call to thing a forbidden is more difficult than to call it a lawful. The issues mentioned have been studied in detail in this paper. [ABSTRACT FROM AUTHOR]

Judaism does not have a system of creeds which binds its adherents like Christianity or Islam have. From time to time, some articles of faith in Judaism were composed by Jewish thinkers. Although the articles of faith determined by Moshe ben Maimon(d.1204) were accepted by most Jewish people, there are also some Jewish thinkers who are against this idea because they think that this attempt is contrary to the nature of Judaism. This paper focuses onthe articles of faith in Judaism and the reasons as to why they were determined in the history of Jewish thought. [ABSTRACT FROM AUTHOR]

Muslim Arab women touted for years as passive, submissive and fatalistic by the westerners. However, thanks to the Arab awakening against the oppressive regimes in the Middle East and Nord African countries this perception has quite changed. During the Arab Spring women were an integral partner in the struggle, demanding political changes and democracy to achieve democracy, justice, and political rights. They have become the most important actress of the political struggle but what impact did the Arab Spring has on women's rights? What are the policies of the new Islamic administrations on the women's rights? Is Islam a barrier for this? This paper aims to study Islam and women's rights, women's struggle for their political and civil rights and the change of their image with the Arab Spring. [ABSTRACT FROM AUTHOR]

Although worshsip's essential aims are contentment of Allah their different forms show that worships are useful for its performers body, surroundings and soul as well. As sûfîs believe that each worship has an inner meaning their commentaries about this topic have been focused on the worships' and elements' of worships profits for soul. This paper discusses the inner meanings of ablution and gusül (having a bath with the intention of worship). Our second aim is mentioning the inner meanings of the elements of these worships. [ABSTRACT FROM AUTHOR]

The eminent religious scholar ıbrahim Al-Gulshani, a well-known Turkish mystic, lived at the end of the 15th and beginning the 16th century. He was a seventh-generation descendant of Oghuz Ata and his arrival was noted by Mawlana Djalaladdin al-Rumi in a poetic couplet. As for Gulshani, he wrote his Mas'nawi in forty thousand couplets, imitating Mawlana. Many mystics descended from Gulshani, spread the religious order of the Gulshanites in İstanbul, Egypt, Edirne and Diyarbakır and contributed to the teaching of ıslam in these communities. ıbrahim al-Gulshani also established relationships with the sultans. Süleyman the Great invıted him to İstanbul to treat his eyes and entered into his path. Yawuz Sultan Selim also joined his path with all his military staff of Janisseries. The Gulshani religious order retained its influence in Diyarbakır until 1950, for Gulshane had founded four takkash and many khalifs and students were trained by him there. İn this paper, ı will outlined the historical development of the Gulshani religious order in Diyarbakır, describing the period in which Gulshani lived, his activities, the scholars he trained, and the services he performed, as well as shedding light on the path and the takkahs established by him. This study will help us to understand the high level of mystical life in Diyarbakır during the Ottoman period. [ABSTRACT FROM AUTHOR]

The Turks adapted the Arabic alphabet and calligraphy when they had converted to Islam. In the hands of the Turks, the art of "hat", continued growth for centuries, and became an independent national art apart from the Arabian and Persian styles by changing its position as being only a means of communication or a decorative element. The issue of Turkish language with Arabic letters to be discussed much earlier than the establishment of Turkish Republic, but it was ventured a radical step towards the solution with the alphabet revolution in 1928. This typographic revolution, with the communication function of Latin alphabet, caused many cultural and social developments, and the distance to the West was decreased. It was a necessary and very profitable change as the results; however it was a new beginning with unknown, foreign letters by setting aside the matured traditional typographic style of the centuries. Today, with globalization and the development of communication technology, the nations re-evaluate their own cultural heritage against the danger of loss of cultural identities in design. The art of Turkish calligraphy is an art and design area which we created masterpieces in it with our own identity for centuries. In this paper, it is questioning the reflection and deficiency of this cultural heritage in the modern art and design. [ABSTRACT FROM AUTHOR]

Sunnah, along with Quran, has become an essential criteria in the Islamic thought in determination and critique of hadith in terms of their relatedness to the Prophet. However, different approaches toward the determination and the content of the Sunnet as the essential factor in terms of the articulation and functionality of this criteria have been appeared in the long historical proccess. Thus, this paper, especially, is a step for articulating the place of "ma'rouf/mashour sunnah", which was a dominant concept in the first two centuries of the Hijri calendar, in determination and cri-tique method of hadith and also, its historical background and function. Even though there are some limitations of active usage of "ma'rouf/mashour sunnah" originated from different understan-dings of sunnah, it is an important and primary criteria developed from methodological structure of the determination and the critique of hadith, and also it is a criterion which keeps its value in its consistency, applicability and functionality. [ABSTRACT FROM AUTHOR]

The period between the publication of "Usul-i Mimari-i Osmani" (1873) which is the first architectural history of the Ottoman era and the formulation of the Turkish History Thesis in 1930's which indicates a radical break in historiography, constitute the early phase of the architectural history in Turkey. Considering the lack of an established tradition of architectural theory or art history, the pioneering role, in this early phase, was accomplished not by architects or art historians, but by a general cultural elite motivated mainly by the nationalist concerns. During this period, Islamism, Ottomanism and Turkism appear to be the three main nationalist/protonationalist ideologies. Among these, Islamism hardly had any interest in architecture, nor architectural history. During the Tanzimat era in which Ottomanism appeared and had a considerable effect among the intellectuals, architectural history and Ottomanism came together only in the agendas of those who were already interested in the arts, archeology or conservation matters. However Turkism who introduced a new concept of identity had to construct its cultural basement. Therefore architectural history took an important position in their agenda and became a practical tool to illustrate the nation's glorious past. This study aims to discuss the impact of Turkism oriented nationalism on the architectural history through the examination of the activities of some nationalist, antiquarian and scientific societies and the works of some authors of the era. Conferences, free courses, excursions constitute the main activity areas of the nationalist societies. Preparation of the photography and drawing collections of the main buildings of the past were also part of their program. Important figures of the architectural historiography of the era such as Celal Esad, Kemaleddin, Mehmed Ziya, Halil Edhem or Hamdulah Subhi were among the members of these societies and took part in their activities by giving lectures, preparing reports, or publishing in their journals. Even though they were not nationalist in their explicit aims Tarih-i Osmani Encümeni and Bilgi Derneği were also among the societies whose interest area covers architectural history. However their activities were restricted with the publication of journals and the organization of some discussions forums on the subject. Antiquarian societies, -among them Istanbul Muhibleri Cemiyeti is the earliest and the most known one-, were also organizing conferences, but were mainly concerned with the conservation problems. However, Istanbul Muhibleri Cemiyeti's publications on the Bereketzade Fountain and the Yali of Köprülü were important works of the era whose texts and drawings were prepared by architects and western art historians. The texts produced in this era are mainly articles published in the journals or periodicals of popular character. Books usually written in foreign languages and pamphlets are also among the publication genres even though they are not abundant in number. Inventories and texts which treat architecture as a rhetorical tool, constitute the two main group of works of the era. Among the authors, Celal Esad can be defined as the most illustrious and the most "professional" one. A part from his numerous publications, he also taught architectural history at the Sanayi-i Nefise Mektebi. Ahmed Refik was a historian with a colorful style in which he uses architecture as the décor of the past events. Hamdullah Subhi was an amateur of art/architectural history and the "national orator" who worked as an activist for raising awareness on the subject. He also taught art history at Darülfünun. Mübarek Galib was the director of cultural affairs in the early republic and his publications are examples of inventorial works. The nature of nationalism is characterized by a dual action: Deconstructing every kind of attachment produced in the pre-modern societies and the building up of new loyalty mechanism. This dual attitude can also be observed in the texts dealing with architectural history of the era. Consequently while a tendency aims to homogenize and standardize the subject of study, the other appears to underline the differences in order to formulate new forms of belonging. In this paper Celal Esad, Mübarek Galib, Ahmed Refik and Hamdullah Subhi are studied as examples of these two attitudes. [ABSTRACT FROM AUTHOR]

The Phenomenon of opposition or rivalry in early Islam is something we can trace back through Mabad al-Juhani, who resisted for his thought and suffered much in this regard. Although he has huge impact on his successors via his thought and action, very little is known about him. He is also a scholar who drew much criticism from Sunni part. He was called as the core or chief of mischief or fitna. The following paper deals with this scholar with the environment he lived in on the one hand and and tries to evaluate the criticism made by Sunnis on the other. [ABSTRACT FROM AUTHOR]

The Middle East is a vast region where the United States poses great influence, and implements a transformation project based on her own rules. Fundamentals of this transformation project cover three sub-concepts, under the modernism framework, namely democracy, development, and intercultural dialog (or moderate Islam) respectively within the political, economic and cultural codes. Following the Iraq operation, which consists of bases for hard power use, democratization has presently been the primary ideological argument for Washington to pursue its hegemony in the Middle East. This article aims to question how much the US democratization efforts in the Middle East are realistic and feasible. In that scope, defining firstly today 's Islamic world and the picture in the Middle East, the paper conceptually focuses on the relationship between Islam and modernisation, and finally touches upon theoretical pillars and implementations of efforts to bring democracy to the Middle East led by the US and other Western countries. [ABSTRACT FROM AUTHOR]

In this study, al-Mâturîdî's perception of Mu'tazila is discussed. It has been conducted by the viewpoint of his books, Te'vilâtu'l-Kur'an and Kitabu't-Tevhid which surely belong to him and some copies of them are available in libraries. Although he talks about almost every Islamic sect in the Classical Islamic sources, the study will only focus on Mu'tazila. Mainly this paper's focus is: His aim of studying Mu'tazila, his naming it, the way that he deals with it, the Mutazilites scholars he mentioned and his discussions with them, various Islamic sects, and their similarities to Mu'tazila and some religions and unaccepted sects in Islam and finally his critics about Mu'tazile within this context. Maturidi accepted Hasan el-Basrî, Ebu'l-Huzeyl el-Allaf, Ebû Ali el-CübbâT, &#x0130br ahim b. Seyyâr en-Nazzâm, Cafer b. Harb, Ebû'l-Kâsml el-Ka'bi el-Belhi, Ebâ İsâ el-Verrâk, İbnu'r-Râvendî, Ebû Bekir el-Asamm, Muhammed b. Scaron;ebib, Ahmed b. Sehl, Ebû Zeyd el-Belhî (d. 322/934), Omer el-Bâhili as the scholar of Mutazili School. He criticised all of them; especially El Kabi is the one who was criticised by him. It has been studied to determine the perception of Mutezila in Maturidi's thought through a general method without working them in detail. In conclusion, there will be summary of the thought that we got. [ABSTRACT FROM AUTHOR]

Maturidi has an impact on the understanding of the people and scholars even after his death, due to his approach and views about Islamic theology. Therefore, the school of thought that was established by him has been adopted as a theological school by the orthodox Muslims. However, the accumulation that was set forth by both Maturidi and his followers hasn't limited only to theological field. Thus, there was a lot of information about major Islamic science in their works. One of the main sources of knowledge that Maturidi scholars (ulama) used was the tradition of the Prophet (hadith). The place of hadith in the heritage of Maturidi School is questioned and shows imam Maturidi's approach to hadith in this paper. [ABSTRACT FROM AUTHOR]

Kutadgu Bilig which is accepted as a first siyasetname of Turk-Islam literature is not just an advice book and it is also not a didactic religion book. Yusuf Has Hacip, the writer of the book, aimed to create a life philosophy which makes human beings to be happy on earth and afterlife. When the background of the book is analyzed, decisiveness of the system of Islamic essences is noticed. Studying the book completely under this perspective goes beyond this work. Because of that, this paper is aimed to study death and the belief of afterlife which are the basic notions of life philosophy and the reference points that formalize these notions. [ABSTRACT FROM AUTHOR]

In this study, the relationship between religion and society in Artuqids (1101-1409) are considered at the general level. In this paper in which a general panorama of social dimensions of religion are tried to bring up, the mutual relations of religion with society are investigated. In the context of religion-society relations, this study contains the relationships of religion with state, politics, economy, science, education, language, etc., and speaks of interreligious relationships and the relations between the members of different religious sects. [ABSTRACT FROM AUTHOR]

Yûsuf Xass Hâcib of Balasagun was the first important figure of Turkish language, literature, and culture in the early Islamic period. His Kutadgu Bilig (Wisdom of Royal Glory) was the first Turkish work of the period. Since its discovery, the work has been and is still studied. In this paper, general information about the author and his work is given and some properties of its language and cotent are studied. [ABSTRACT FROM AUTHOR]

Attempts to seek legitimate for the theories of imamate articulated by religious and political Islamic sects led them to focus on the Quran and the prophetic tradition (sunnah), the most reliable proofs. According to the Kharijites, the leader (imâm) must be determined by way of consultation (shûrâ) and come to the power with the free election of Muslims. The imam, according to the Kharijites, is fallible and legitimate as long as he did not deviate from the oath of allegiance and justice. Otherwise, obedience to him is not necessary and hence he must be discharged. In this paper, we tried to deal with the Kharijite theory of imamate. [ABSTRACT FROM AUTHOR]

This paper stress that solutions of creed and improved doctrines towards some problems being the most important thing in the tradition of theological thinking are not absolute and undebatable, but it is going to be more appropriate that they are considered human efforts, or manners of approach, Because, the classical theology is an human science that rise and developed under partical historical and cultural realities, but not a sacred and dogmatic one. In the Mediaval world of Islam, science of theology was able to meet expectations, demands, and needs in that era. And today, in order to reform a discipline of theology being based on Islam as parallel to theological developments, it is necessary to gain courage to bring to account products of opinion and solutions of creed in sphere of theology. Because, it had reached an inevitable situation to closely examine products which are put forward in tradition of theological thinking by using method of historical and linguistical critisism. İt is must be essential to reconstruct imagination of relation of God to universe, and meanwhile, in particular, relation of God to man in direction of changed conditions and developed needs in the light of main message and principles of the Holy Qur'ân. Because, progress, improvement, and change is inevitable in historical and social facts. [ABSTRACT FROM AUTHOR]

When the rise of the modern Western culture and its superiority are felt in the Muslim World, a paralel movement began to emerge and reached its maturity and this movement is called Islamic modernization. Just like middle age thinkers, the represantatives of this movement, inside or outside, to rise above tradition, offer a project to return to the religious theaching and read ironically every new cultural acquisitions in the religious teaching. They leave middle age thinkers' God-centered world view intact, but islamise everything new, created or produced in the West. It so seems that middle age thinkers ' modernist followers try to discard almost everything filled in the Qur'anic verses by middle age thinkers, disregarding their special context, and replace them with the items taken from the Western culture. In this paper, we try to find the answer, how they justified their views, and what are their functions, and what are their effects on modern Turkey. [ABSTRACT FROM AUTHOR]

Treatises that concerning Muslim faith are among the important sources the history of Muslim theology (kalam).. They have been accepted as an Islamic manifesto for Muslim society. In Islamic history some treatises has been written poetically and the others prosely. This paper deal with the content of Ali b. Othman's treatise that named Bad'al-Amâlî had been written poetically. We described his thoughts about the Islamic belief and criticised his arguments partially. [ABSTRACT FROM AUTHOR]

Haşabiyya state, as far as the available sources (transmitted by Mas'udi, Muruj al-da- hahab and al-Dahahabi,Tarik al-islam) tell us, was founded in Nişibin by some adherents of al-Mukhtar after his death, at one time counting about 2000 horsemen. İts declared İmam was Muhammed İbn al-Hanefiyya, and his son Hasan was its leader at one time. it was fought by the Zubayrids at first and was finally defeated by 'Abdalmalik b.Marwan in 71/690. Hasan b. Muhammed b. Hanefiyya was their own contemporary, living in Nişibin during the state of the Haşabiyya, and being a source of information as an eye-witnes at the Kitab al-İrja 'of al-Hasan b. Muhammed b. Hanefiyya. At the Kitab al-İrja', Hasan b. Muhammed b. Hanefiyya labeled them Saba'iyya. Mukhtariyya or Haşabiyya between the death of al-Mukhtar in 67/686 and the fall of their satate in Nişibin in 71/690 would have been called stage of Nişibin of Kaysaniyya. This study focuses to Nişibin period of Kaysaniyya. Furthermore, the paper aims to show the ideal and political effects on the Kaysaniyya history. [ABSTRACT FROM AUTHOR]

According to the conclusion reached by classical Muslim scholars, the Koran is the reflection of Allah's eternal logos and knowledge. The purpose of the revelation of the Koran is to ensure that a worshipping order which would provide happiness in this world and the Hereafter be rooted in the hearts of the believers and then transformed into lifestyle. Accordingly, in addition to a belief system, the Koran contains a number of principles and rules that are applicable in real life. These principles are universal and eternal truths which are not subject to chance over time since they are based on Allah's knowledge. But after the effect of modernism on Muslim world, this view (non-changeability) has been questioned. According to this new view, although the Koran is containing universal messages, it is, at same time, a historical word and a historical text. These two opinions are discussed in this paper. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to discuss four basic approaches to the relation between Koran and science, namely reductionist, conflictory, separationist, and conformist. It argues that the first three approaches lead us to some religious, philosophical and epistemological problems with respect to the relation above. However, the so-called conformist approach seems to be more plausible and acceptable provided that certain criteria and data are taken as basis. At this point, it will tackle with some problems as follows: What is the basic paradigm upon which the relation between Koran and science is possible and legitimate? To what extend is this relation compatible with the essence of religion and science? It will discuss the problem whether claiming that some Koranic verses or notions refer to some scientific facts is legitimate and reasonable. Moreover, it will indicate some unacceptable understandings and interpretations in this context. [ABSTRACT FROM AUTHOR]

This paper contains a writer's thoughts about the poetries and poets according to Islām. That writer known as Mahmut Kāmil Efendi which was born in Çorum (Turkey) 1880 and died 1948. We englightened his life and studies and translated his article from Ottoman Arabic alphabet to modern Turkish Latin letters and evaluated it at the and. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to classify the Islamic Law Concerning religious belief freedom with respect to its special characteristics. Islamic scholars have different views when concerning the subject of freedom of religious belief Naturally, historical thinking has substantial effect in these different approaches. But more importantly, the criteria of interpretation of the applicable Islamic Law need to be considered. Two important criteria are "belief" and "person". Most of the differences among Islamic scholars can be explained by the difference in importance placed to either one of these two criteria. These differences can be observed clearly in cases involving crime and punishment, the citizenship status of non-Muslims, the argument of justification for war and the consequences of religious conversion. Therefore, the main reason why Islamic scholars reach different conclusions in these matters is not in the ambiguity of Islamic Law but the differences in its interpretation. [ABSTRACT FROM AUTHOR]

In this paper, it is dealt with the problem of what the basic characteristic of Islamic philosophy is. According to some orientalists, the answer is eclecticism. But, for them, eclecticism means to be a worthless patchwork from the philosophical perspective. We argue, first, that eclecticism has more than one version, and some of them have a great philosophical value. A philosophical system can at the same time be both eclectic and also original. Then we accept with some Muslim philosophers that the major schools of Islamic philosophy can be considered to be eclectic systems; but their eclecticism is a valuable kind of critical, original and systematic eclecticism. Finally, we point out that there are a lot of eclectic elements in modern science and philosophy, too. Therefore, the original eclectic structure of Islamic philosophy is not a heritage that should be rejected or neglected. [ABSTRACT FROM AUTHOR]