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Judaism is a religion introduced, practiced, and identified with Jerusalem especially since King David’s period. According to Jews, the religious and political life in Jerusalem during the time of David and his son Suleiman is an ideal that requires not to be forgotten in their memory and to be experienced again. The prayers, which are an indispensable part of the religious life of the Jews and settled in the focus of religion with the collapse of the Temple, clearly reveal the meaning of Jerusalem that expressed for them and are considered as a summary of the history of Jewish faith. In general, the emphasis on Jerusalem in Jewish prayers, made regularly, on holidays and in transition periods and in some special cases, is that God is glorifying himself, that peace and salvation are demanded, salvation comes from the coming of Christ, the construction of temple, and peace in Jerusalem. In this direction Amidah prayer is regarded as a symbol of Jerusalem citizenship, that is to be Jewish, because of its emphasis on the fulfilment of salvation as a result of the coming of Christ, the gathering of the Jews in Jerusalem and the provision of justice. Therefore, in the memory of Jews, Jerusalem appears as need to be remembered and always maintains its importance and value as “a Jewish Hope” in the form of “Rebuild Jerusalem” in their language. In this work, by focusing on Jewish prayers made in various times and shapes, it is tried to be understood and revealed how Jerusalem takes place in Jewish prayers and what it means to them through the phenomenological method.SummaryJerusalem, which dates back to ancient times, has a special meaning and holiness for Judaism, Christianity and Islam because of the sacred sites it contains. As a matter of fact, the relations of the Jews with Jerusalem have been based on ancient times and in Jewish history it is noted that there have been much destruction and re-standing due to many important events such as the collapse of the Temple which was built in the process twice and experiencing various exiles. For this reason, there is always a sense of hope and duty in the minds of the Jews, which comes to the fore as return to Jerusalem and rebuilding here and it is also based on the various doctrines of religion. There are many emphasis on this hope and the meaning of Jerusalem for Jews in Jewish prayers made in individual or community.Judaism is a religion introduced, practiced, and identified with Jerusalem especially since King David’s period. According to Jews, the religious and political life in Jerusalem during the time of David and his son Suleiman is an ideal that requires not to be forgotten in their memory and to be experienced again. This understanding is so integrated into Jewish religious life that becomes the key features of Jewish rituals and prayers. In this respect, the prayers, which are an indispensable part of the religious life of the Jews and settled in the focus of religion with the collapse of the Temple, clearly reveal the meaning of Jerusalem that expressed for them and are considered as a summary of the history of Jewish faith. It is possible to evaluate the prayers that give a map of the Jewish faith under the categories of prayers made regularly on holidays and in transition periods and in some special cases. In these prayers, Jerusalem is touched on the axis of Christ, Temple and Salvation, and it is considered the city of God. Accordingly, Amidah prayer which is one of the regular prayers has a special place among Jewish prayers because of its emphasis on Jerusalem. It is regarded as a symbol of Jerusalem citizenship, that is to be Jewish, because of its emphasis on the fulfillment of salvation as a result of the coming of Christ, the gathering of the Jews in Jerusalem and the provision of justice. Therefore, this prayer has a feature that can reveal the perceptions of Jews towards Jerusalem alone. Furthermore, being one of the most common prayer in Jewish religious life and performing to Jerusalem also support this situation.Prayers made during the Jewish holidays have important emphasis on Jerusalem as in Amidah prayer. In the closing prayers of Yom Kippur and Passover, the phrase “Next year in Jerusalem” summarizes the approach adopted in these prayers and helps Jews keep their hope for Jerusalem ideals alive. Therefore, it seems possible to consider this prayer as a slogan for Jews who are subject to various exiles, repression and disintegration that reveals their hopes for their rise again.The prayers of the Jews in the transition period, Jerusalem emerges as an essential element of Jewish identity, joy and sorrow. In this direction, while the prayers made during adolescence period have an effort to teach Jerusalem ideal to those who step into adulthood, the happiness experienced in the marriage ceremonies is identified with happiness experienced in the realization of Jerusalem ideal, it is stated that happiness lack from this ideal is deficient. In the prayers about death, the emphasis on Jerusalem serves to calm the sorrowful ones. In prayer for the Jews in some special cases, Jerusalem takes part as need to be remembered, and even special sections of prayer for Jerusalem attract attention.Emphasis on Jerusalem in Jewish prayers in general has a view that points to desire peace and salvation from God with glorified him, the salvation will take place through the coming of the Messiah, the construction of the Temple and the peace prevailing on Jerusalem. Although there are some differences about the approaches and interpretations of Jewish sects to Jerusalem ideal, in the memory of all Jews, Jerusalem appears as need to be remembered and always maintains its importance and value as “a Jewish Hope” in the form of “Rebuild Jerusalem” in their language., Yahudilik, özellikle Kral Davutdöneminden itibaren Kudüs ile kimlik bulan, yaşanılabilen ve özdeşleştirilenbir dindir. Yahudilere göre Kudüs’te Davut ve oğlu Süleyman zamanında yaşanılandini ve siyasi hayat, belleklerinde unutulmaması ve yeniden yaşanılması gerekenbir idealdir. Yahudilerin dinî hayatının vazgeçilmez bir parçası olan veözellikle II. Mabed’in yıkılmasıyla dinin odağına yerleşen dualar, Kudüs’ünonlar için ifade ettiği anlamı açık bir şekilde ortaya koymakta ve Yahudi inançtarihinin birer özeti olarak kabul edilmektedir. Düzenli olarak, bayramlarda vegeçiş dönemleri ve bazı özel durumlarda yapılan Yahudi dualarında Kudüs’eyönelik vurgular, Tanrı’nın yüceltilerek kendisinden barışın ve kurtuluşunistenildiği, kurtuluşun Mesih’in gelişi, Mabed’in inşası ve Kudüs’e barışınhâkim olmasıyla gerçekleşeceğine işaret eden bir görünüm arz etmektedir. Bubağlamda Amida duası, Mesih’in gelişi, Yahudilerin Kudüs’te toplanması veadaletin sağlanması neticesinde kurtuluşun gerçekleşmesine yönelik vurgularınedeniyle Kudüs vatandaşlığının yani Yahudi olmanın bir simgesi olarak kabuledilmektedir. Dolayısıyla Yahudilerin belleğinde Kudüs unutulmaması gerekenolarak tezahür etmekte ve dillerinde “Kudüs’ü yeniden inşa et” şeklinde yeralan bir “Yahudi Ümidi” olarak her zaman önemini ve değerini korumaktadır. Bu çalışmadaçeşitli zamanlarda ve şekillerde yapılan Yahudi dualarına odaklanmak suretiyle,Kudüs’ün Yahudi dualarında ne şekilde yer aldığı ve onlar için ne anlam ifadeettiği fenomenolojik yöntem aracılığıyla anlaşılmaya ve ortaya konulmaya gayretedilmektedir.

Bu çalışmada İngiliz Din Fenomenolojisi Ekolünün önemli temsilcilerindenolan Eric J. Sharpe’ın, dinin tek yönden incelenmesi karşısında bütüncül birdin anlayışına ulaşmak amacıyla ortaya koyduğu dört modlu din modeli elealınmaktadır. Sharpe’ın modeli, iman ekseninde dinî tecrübeyi içerenvaroluşsal, dinlerin inanç ilkelerini ele alan zihinsel, inananlarınoluşturduğu sosyal yapılara temas eden organizasyonel ve dinlerin ahlakiyapılarına işaret eden ahlaki modlardan oluşmaktadır. Bu modele göre her dininmerkezinde farklı bir mod yer alabilmekte ve dinler arasındaki farklılıklar buçerçevede değerlendirilebilmektedir. Bu model özellikle aynı ekolün önemlitemsilcilerinden olan Ninian Smart’a ait yedi boyutlu din modeline yönelikeleştirilere dayanmaktadır. Sharpe’ın temel eleştirisi, dinî tecrübeninvurgulanarak dinin diğer boyutlarının ikinci plana itilmesidir. Çünkü ona göredin, dini tecrübe aracılığıyla yalnızca vicdanlara hapsedilebilecek bir fenomendeğildir. Ancak Sharpe’ın modeli, dinin çok yönlü tarzda incelenmesine yönelikihtiyacı ve farkındalığı vurgulamasına rağmen, modların oldukça soyut olması vedinin bütün alanlarını kapsamaması gibi nedenlerle gelişim aşamasında kalmışgörünmektedir., This study examinesthe four-mode religion model that Eric J. Sharpe, one of the most importantrepresentatives of the English School of Phenomenology of Religion, has putforward in order to attain a holistic understanding of religion in over againstone-sided examination of religion. Sharpe's model consists of modes which areexistential including religious experience on the axis of faith, intellectualdealing with religious beliefs, organizational that contact with socialconstructs created by believers and ethical that points to the moral structuresof religions. According to this model, there might be a different mode in thecenter of each religion and the differences between the religions might beevaluated in this frame. This model is based on criticism of theseven-dimensional religion model of Ninian Smart, one of the most importantrepresentatives of the same school. The main criticism of Sharpe is that theother dimensions of religion are pushed into the background by emphasizingreligious experience. Since, according to him, religion is not a phenomenonthat can only be confined to conscience through religious experience. However,although Sharpe’s model emphasizes that need and awareness of the need to studyreligion in a multifaceted way, the model appears to have remained in thedevelopmental stage due to the fact that the modes are highly abstract and donot cover up all areas of religion.

It is possible to say that altruism, a fundamentalfeature in the world religions, is regardedas “the golden rule” and formulated as “treat others as you would like them to treatyou” in positive form or “do not do unto others what you would not like them todo unto yourself” in negative form. Therefore, the religions do not excludealtruism, on the contrary, they highly value it through commanding or advisingtheir followers to perform. Thus, altruism is a moral virtue which is stronglypromoted by the religions. The present study primarily focuses on the generalfeatures of the emphasis laid on altruism by the major world religions, namelyHinduism, Buddhism, Judaism, Christianity and Islam, as seen both in their holyscriptures and doctrines, and in the lives of their prophets. It also discussesthe similarities and differences among the religions in question in that regard., Dünya dinlerinde diğerkâmlığın temelbir özellik olarak temayüz ettiğini, “altın kural” olarak nitelendirildiğini vepozitif formda “Kendine davranılmasını istediğin gibi başkalarına öyle davran”veya negatif formda “Kendine yapılmasını istemediğin şeyi başkalarına yapma”şeklinde formüle edildiğini söylemek mümkündür. Dolayısıyla dinler diğerkâmlığıdışlayan veya törpüleyen değil aksine bu ahlaki erdemin, öne çıkarılması,vurgulanması ve desteklenmesi gerektiği yönünde mensuplarına kimi zaman emirkimi zaman öğüt veren bir hassasiyete sahiptir. Bu çalışmada Hinduizm, Budizm,Yahudilik, Hıristiyanlık ve İslam gibi çeşitli dinlerin hem ana kaynaklarındave doktrinlerinde hem de din kurucularının ya da peygamberlerin sözlerinde veyaşamlarında diğerkâmlığa yönelik vurguların genel özellikleri, benzerliklerive farklılıkları dikkate alınarak incelenmektedir.

Ninian Smart has been among the most important phenomenologists of religion/researchers especially in the late period of twenty century. Smart offers to analize and identify of religion as multidimensional, dynamic and dialectical, by pointing to the one-sidedness of the methods used to analysis religion and present the definitions of religion. In this regard, he argues that religion must be examinated and analized in the context of seven-dimensional model of religion, defining it as a seven-dimensional organisms. Seven-dimensional model of religion that he named the dual mode consists of dimensions practice-ritual, experience-emotional, narrative-mythic, doctrinal-philosophical, ethical-legal, social-institutional and material-artistic. Smart who thinks that these dimensions are more or less all religions, points that dimensions, each religion gives more or less importance by itself, are available and may be available. He aims to provide a picture of the general characteristics of religion and religions through this model. Smart who adopts phenomenological approach and tries to practice the principle of value-freedom in religious studies, recognizing Islam among the major world religions, expresses that the religion can be examined in the context of seven-dimensional model. In this regard, he propounds important analyzes and opinions about Islam in his various works. In this article, it has been discussed ideas of Ninian Smart about Islam in the context of seven-dimensional model., Ninian Smart, özellikleyirminci yüzyılın son döneminin en önemli din araştırmacıları arasında yeralır. O, mevcut din tanımlarının ve dini analiz etmede kullanılan yöntemlerin tekyönlülüğüne işaret ederek, dinin çok boyutlu, dinamik ve diyalektik olarak tanımlanmasınıve analiz edilmesini önerir. Bu doğrultuda dini yedi boyutlu bir organizmaşeklinde tanımlayarak, dinin yedi boyutlu din modeli bağlamında incelenmesi veanaliz edilmesi gerektiğini söyler. Onun ikili tarzda isimlendirdiği yediboyutlu din modeli; pratik-ritüel, tecrübi-duygusal, hikayesel-mitolojik,doktrinel-felsefi, ahlaki-yasal, sosyal-organizasyonel ve materyal-sanatsal boyutlardan oluşur. O, bu model aracılığıyla dinin ve dinleringenel özelliklerinin bir resmini sunmayı amaçlar. Din araştırmalarında fenomenolojikanlayışı benimseyen ve “değer yargısızlık” ilkesini uygulamaya çalışan Smart, İslam’ıbüyük dünya dinleri arasında kabul ederek yedi boyutlu din modeli bağlamındaincelenebileceğini ifade eder. Bu doğrultuda çeşitli eserlerinde İslam’lailgili önemli analizler ve görüşler ortaya koyar. Bu makalede Ninian Smart’ın yediboyutlu din modeli bağlamında İslam’la ilgili görüşleri ele alınmaktadır.