Ümit

Assoc. Prof.

Development of Theistic Fatalism Scale: Reliability and Validity Study

Kayhan

Assist. Prof.

Deconstruction of Ibn Sīnā’s Essence-Existence Distinction and the Essence of the Necessary Existent

Soner

Res. Assist.

The classification of Sūrahs as coming from either Mecca or Medina is based on a variety of criteria. One of these criteria – which has been expressed in the transmission from the Sahabah, Tabi’un, by Islamic scholars – constitutes transmitted narrations and the arrangement of revelatory sequences. Another criterion for determining the relevant period of Sūrahs is ijtihād (“legal reasoning”) and qiyās (“analogy”). In this context, ijtihād and qiyās, so-called mental activities, articulate the conclusion that is reached with respect to the content and stylistic features of the Sūrahs. This study attempt to determine the period to which Ṣūrah al-Insān actually belongs. In doing so, first, opinions on the issue in classical and contemporary sources were determined. In this context, the arguments and evidence of scholars who contend that Ṣūrah al-Insān was either from Mecca or from Medina are taken into account. Thereafter, we examine the period during which Ṣūrah al-Insān was revealed by analyzing the style and content of the Sūrahs.In this study, we have observed that nearly all the transmitted arrangements of revelatory sequences of Ṣūrah al-Insān were classified under Medinan ṣūrahs, and also that this view was related by many scholars. In fact, some scholars have attributed this view to the jumhūr (“masses”). On the other hand, transmitted narrations appear to be the underlying justification of the evaluation of the ṣūrah as Medinan. It may be argued that some of the narrations conveyed about ‛Alī and Fāṭimah, especially in connection to the environment in Medina, were the main factors in assuming the ṣūrah’s “cause of revelation” (sabab al-nuzūl) and evaluating it as coming from Medina.In spite of the classification of Ṣūrah al-Insān as being from Medina throughout the narrations, some scholars in the classical and modern era have stressed, notwithstanding the narrations, that Ṣūrah al- Insān is, in effect, a ṣūrah coming from Mecca. Some of these scholars, moreover, have gone even further to attribute this view to the jumhūr. As for the scholars who defend this position, they have shown evidence on the issue that the ṣūrah treats and the stylistic features it employs. In other words, according to the scholars defending this view, the contents and stylistic features of Ṣūrah al-Insān indicate that the ṣūrah is from Mecca.In this context, on the one hand, we observed that there were two different approaches put forward in the classical and modern era regarding the cause of revelation of Ṣūrah al-Insān. On the other hand, it appears that these two approaches were a result of methodology, that is, while scholars who maintain that the ṣūrah is from Mecca have taken as a basis the ṣūrah’s style and content, while scholars who claim it as from Medina have taken narrations related to the issue as its basis.As a result of this study that we have conducted, we can say that the view of scholars that Ṣūrah al-Insān is from Mecca is more consistent and convincing. For when the scholarly value of the narrations which constitute the basis for the acceptance of the ṣūrah&nbsp;as Medinan, and the style and content employed are examined, it becomes apparent that the ṣūrah was revealed in the Meccan period. This is because the basic stylistic features used in the ṣūrah reflects the stylistic features of the Meccan ṣūrahs, that is, stylistic features that were used, such as emphatic statements, physical and concrete depictions in the context of the hereafter, performative (inshā’) statements used for the Prophet, and short and pithy āyahs, indicate that Ṣūrah al-Insān is a ṣūrah of the Meccan period.However, a similar conclusion is reached when considering the content features employed in the ṣūrah, that is, the emphasis on the creation, freedom, and responsibility of human beings, expressions about the life of the hereafter, the advice of patience to the Prophet, and the reactions of those being addressed in response to injunctions, indicate that Ṣūrah al-Insān was a ṣūrah revealed during the Meccan period. Therefore, in spite of the fact that Ṣūrah al-Insān is classified in the narrations of the Medinan ṣūrahs, the style and content suggests that the ṣūrah is from Mecca.Based on this study specific to Ṣūrah al-Insān, we can say that the content and style features are arguably more operative and significant in determining the revelatory period of ṣūrahs. Because, as is the case with Ṣūrah al-Insān, the outcomes may be deprived of scholarly merit by basing it on several unauthentic narrations and on a biased approach towards narrations. However, when the content and style are being examined, more consistent and objective outcomes can be reached with regards to the relevant period.Finally, when determining the revelatory period of a ṣūrah, the issue should not be approached from one direction, but rather from a more holistic and objective view with scholarly thoroughness of the narrations related to the revelatory period, the arrangement of revelatory sequence, and the content and style of the ṣūrah. In particular, the style and contents should be taken into consideration by an efficient arbitrator when contradictory narrations have been transmitted concerning the relevant period. We have thus attempted to implement this method in this study specific to the Ṣūrah al-Insān.

The Significance of Content and Style and in Determining Meccan-Medinan Sūrahs: The Case of Sūrah al-Insān

Adem

In Turkey, faculties of theology have gone through a troubled and discontinuous process. Today, theology education is experiencing different processes, so institutions need a structural change. However, even if theology faculties make structural changes in the desired quality, this is not enough to capture qualities. In the quest for quality, the teaching profciency of lecturers must improve. Therefore, it is necessary to defne the state of lecturers in using active methods and materials for teaching. This research aims to reveal the faculty of theology lecturers’ state in using methods and materials. The importance of the study lies in the fact that the topic has been studied for the frst time in Turkey. This research is a quantitative and descriptive feld study. The descriptive aspect explains the current situation. This study aims to identify the situations of using methods and materials base on the lecturers’ own statements.A total of 156 instructors participated in the study. The distribution of participants is as follows: 56 percent (88 people) teach Basic Islamic Sciences, 28.8 percent (45 people) teach Philosophy and Religious Sciences, 12.8 percent (20 people) teach Islamic History and Arts, 1.9 percent (three people) are in charge of the teacher training department. Of the participants, 9.6 percent (15 people) are professors, 14.1 percent (22 people) are associate professors, 53.8 percent (84 people) are lecturers. Prelectors comprise 21.2 percent (33 people) and readers comprise 1.3 percent (two people). The sample was chosen through homogeneous, easy accessibility, and simple random sampling. The data collection tool is a questionnaire prepared for this study. The data collection tool consists of the following: 1) personal information form, 2) method list, 3) material list, and 4) evaluation form. The study is limited to the year 2017 and 12 theology faculties from which the sample is selected.According to the results of the data, the theology faculty lecturers have generally chosen to use two methods during the lessons. These methods, which have a score range of 4.20–5.00 on a scale of 5 and are in the category of “each lesson,” are narrative and in a question-answer format. According to the answers given by the participants, there is no single preferred method in the category “frequently used” with a range of 3.40–4.19 points on a scale of 5. According to the answers about the usage of teaching materials, lecturers prefer to use three materials during lessons. These materials, which range from 4.20–5.00 and are categorized as “each lesson” include a course book, lesson plan, and writing board. There is only one preferred material—PowerPoint—in the “frequently used” category with a range of 4.19–3.40 points.The research reveals that lecturers of theology faculty mostly use traditional teaching methods such as straight lectures and questioning, in their lessons. According to the data, instructors do not use any methods other than the idealized methods. The fndings on the use of materials in our study indicates similarities with the fndings of the previous studies. Instructors think that different methods and materials should be used because they&nbsp;prevent lessons from becoming uniform, contribute to the understanding of the lessons, and facilitate the teaching process. However, even though faculty members agree with this reasoning, they do not refect these opinions in practice and do not practice teaching methods and materials that are outside of tradition. In this study, this contradictory situation is observed, wherein either the instructors are not profcient in terms of methods and materials, or they prefer using easy strategies for lessons if they seem adequate.Based on the results, the following suggestions are presented. While the issue of quality in religious education is addressed, instructors’ teaching profciency should not be overlooked. For this, it is necessary for instructors to renew their teaching standards and build on learning how to learn and skill-based learning. Instead, of fxed and dull learning environments in the faculties of theology, classes should be established to enhance active and technological learning opportunities in accordance with the spirit of active and modern education.

Faculty of Theology Lecturers’ Use of Methods and Materials in Undergraduate Lessons

Şeyma

Erol

Prof.

Shamsaddin Timurtâshî, a prominent Hanafî jurist, wrote a legal treatise entitled Risâlah fi’n-Nuqûd on monetary inconsistencies of his time. Husamuddin Affane from Quds University studied the treatise and published it as a book. Affane successfully tackles the issues mentioned in the text from the view of fiqh and specifies Timurtâshî’s resources; yet he does not examine the historical data in detail. The purpose of this paper is to introduce risâlah and to examine the important historical data in detail so that we can better understand this legal text.Timurtâshî classifies and analyzes exchange issues generated by the economic crises in the late 16th century. He first states that problems with payments exist, mostly in credit and borrowing contracts, due to the monetary problems of his time. In this case, so many fatwas are being asked and a legal dispute exists on this issue among his contemporary colleagues. He states that the aim of the risâlah is to eliminate this dispute by offering to follow the Hanafi methodology of fatwa.&nbsp;According to the risâlah, there are four possible situations that can arise when a buyer has not yet delivered the coins after a contract has been completed. These are kesâd alâmm, kesâd al-juz’î, inkitâ’, and teghayyur. Kesâd means that a certain type of coin is no longer accepted as money. If it is not accepted in only the place where the parties live, this is referred to as kesâd al-juz’î. But if the situation is the same everywhere, it is referred to as kesâd al-âmm. According to Abu Hanifa, in the case of kesâd al-âmm, if the sale is cancelled, Abu Yusuf and Imam Muhammad say that other coins can be used to pay. According to Abu Yusuf, the acceptable value is the value of the contract day. However, Imam Muhammad considers the last usage of that coin. In the case of kesâd al-juz’î, the sale is not cancelled, but if the seller wishes to receive the money in the currency in which it was negotiated, he will receive it. Inkitâ describes the situation where a certain type of coin can be found in the house but not found at the market. This occurs because some of the coins are more valuable, so they are replaced with less valuable coins in the market. Teghayyur means the change in the value of coins. If the value of the coins changes after the contract is written but before the payment, the contract is not cancelled. There is no dispute between imâms on this issue. There are, however, disagreements about which coins payment will be based on. According to Abu Hanifa, the change in value is not taken into account. And, Abu Yusuf’s first vision was in agreement. But Abu Yusuf’s view changed later, when he said that the value changes must be considered. After describing these controversial views, Timurtâshî notes that Abu Hanifa’s opinion is considered at the area of fatwa, but that Abu Yusuf’s view is stronger in several aspects and therefore should be considered. Timurtâshî describes the issue broadly.Timurtâshî does not mention when he wrote this risâlah but he points to a devaluation made by the Ottoman sultan. Affane estimates that he is Murad the 3rd based on the monetary crises dates and Timurtâshî’s date of death. In fact, there was a debasement of akçe in 1585 that caused its value to decrease by half. Teghayyur rightly suits this debasement. Also, some currencies were withdrawn from the market or banned, so those are related to kesâd and inkitâ’. Considering the decisions made, it is possible that he wrote it either during the reign of Murad the 3rd or that of Mehmed the 3rd.This information is essential for understanding the risâlah. By the time of the devaluation of 1585, the ratio of the debasement was more than the whole of the debasements before that time. The value of the akçe decreased against the other currencies. The value of the sultâni, the golden coin of the empire, rose from 60 akçe to 120 akçe. This explains how significant its effects were on the contracts of time. Besides, the 1585 debasement basically related with akçe. But the shâhî and sharafî coins are mentioned in the risâlah. When we look at these two coins, we see that both were subjects of some former debasements and were either pulled out of the market over time or banned. Hence, mentioning these two is not random, but meaningful. These factors all contribute to the explanation for why he chooses only four monetary problems among the others that already exist in Hanafi jurisprudence. What is noteworthy here is that he takes the appropriate ones from the traditional descriptions because of their importance for fatwa.This paper deals with Risâlah fi’n-nuqûd, a fiqh text, within historic and economic contexts. The issues mentioned in the treatise are more meaningful when they are considered together with the money and exchange movements of the late 16th century, the devaluation of 1585, and changes in exchange rates and values. The monetary conditions Timurtâshî discusses in his treatise are more meaningful when they are examined as part of the whole system.

Shamsaddin Timurtâshî’s (d.1599) Treatise Risâlah fi’n-Nuqûd

Aslıhan

The global digital technology from the second half of the 20th century enabled the transition to an information age in the 21st century. Considering internet-based learning, there is need to create different education models in almost every field in the coming centuries. The widespread use of internet-based surveillance, which allows visual and audible communication at any time, has made virtual education more attractive.Learning speed has advanced through technology, so that it has become a widespread objective to specialize in the sciences, arts, and cultures in a short time. This understanding, which is totally different from “meşk,” the traditional education system of our arts in particular, is disdainful by some sectors.&nbsp;Presently, the methods of Turkish instruments education have increased and are now being implemented without the use of the meşk training. Students who learn under a teacher may also need a helpful resource for independent education such as digital materials, which would enable them work better. This study aims to increase the efficiency of individual learning activities in instruments education and facilitate the overcoming of the technical problems encountered by learners.&nbsp;Recently, digital instructional materials have been used in instrumental education. As a result, several studies have tried to determine appropriate models for kemençe education by examining the digital materials prepared for Turkish makam music instrumental methods. This will help the students of kemence build a repertoire of visual and auditory examples for individual study and study outside the coursework. The digital materials of the reviewed methods can be summarized as follows:(i) Aydoğdu Method: Here, a CD of the course material contains voice recordings of exercises and methods in the writer’s voice at various dates.(ii) Erguner Method: Parts of the first CD of the Ney Method: Making Sounds and Basic Sounds; Quads and Fives; and Taksim work. The second CD came out of the 48 tracks listed under the heading “Authority Practices.”&nbsp;(iii) Yahya Kaçar Method: The Ud Method’s CD is about practicing the studies.&nbsp;(iv) Torun Method: Basic holdings in the VCD of the first fascicule of Ud Method; vocalization of all the studies in the method in the DVD of the second fascicle; slow–medium–fast performance of sections of the studies on the DVD of the third fascicle; while in the DVD of the fourth fascicle, etudes were voiced and the subject of the chapter was told.(v) Karaduman Method: Method DVD consists of four main sections headings, where each heading has its own subtitles.(vi) Karadağ Method: The lectured exercises of the method prepared in Turkish and English can be accessed through the page “www.pankitap.com/mainalistirmalari/ burcukaradag.”(vii) Kaya Method: The method has been linked to a YouTube channel through the page “http://en.wikipedia.org/new-metodu/guntu-calisma-cetveli/.” Here, 256 auditions were performed.The basic headings of the designated kemence method DVD: (i) Part I. Preparatory Phase (History, executives, education, structure, and basic information); (ii) Part II. Section: Starting Phase (Open Teller, Middle String 1st position, Side Strings 1st Position, Middle String 2nd position, and Side Strings 2nd position); (iii) Part III. Section: Development Phase - I (Diyez and Bemols in the Kemence Table, Basic Quartet and Quintet, 3rd position, Ornamentations); (iv) Part IV. Section: Development Phase - II (“Ahenks” and Transposition and Other Quartets and Quintiles); (v) Part V. Advanced Phase (Nuances, Sequences, Arpeggios, Bow Techniques, 4th position, Taksim, and Repertoire).Currently, it is necessary to create new education models full with multimedia items. This would contribute to learning of instrumental methods via video recordings of the exercises included in the digital materials. Narrative visuals and camera shots taken from different angles are effective for DVD studies.

A Digital Material Development Recommendation for Turkish Music Instruments: The Case of Kemençe Learning

Ahmet

Dârülfünun İlahiyat’ın İlmî Birikimi Sempozyumu 15 Mayıs 2018

Nilüfer

Assoc. Prof. Dr.

Sahn-ı Seman’dan Darulfünun’a Osmanlı’da İlim ve Fikir Dünyası: Alimler, Müesseseler ve Fikri Eserler XVIII. Yüzyıl 22-23 Aralık 2017

Betül

Aydın, Muhammet Şevki. Din Eğitimi Bilimi. Kayseri: Kimlik Yayınları, 2017. ISBN: 978-605-2345-01-6 , 439 sayfa.

Musa

Saydam, M. Bilgin. Deli Dumrul'un Bilinci, “Türk-İslam Ruhu Üzerine”  Bir Kültür Psikolojisi Denemesi. İstanbul: Metis Yayınları, 2017. ISBN-13: 978-975-342-155-3, 358 sayfa.

CALL FOR PAPER FOR SPECIAL ISSUE

“Darulfunun Theology” Special Issue (June 2025) Call for Papers

Halil

Assist. Prof. Dr.

In Islamic thought history, Salafism is generally regarded as a crisis paradigm, often associated with the rise of Muslim societies during politically and socially challenging periods. In the 18th and 19th centuries, the political and intellectual crises in the Islamic world created favourable conditions for the resurgence of Salafism. During this period, Salafi thought reemerged in various tones across different parts of the Islamic world. In Iraq, which stands out as one of the points where Salafi thought emerged, the development process is often explained in many studies by focusing on the efforts of the Alusi family, an important scholarly family in Baghdad. However, the extent to which the Alusi family’s association with which faction of the Salafi movement and which members of the family are encompassed by this attribution remain unclear. Clarifying the extent to which the Alusi family embraced the attitudes and ideas that characterise 19thcentury Salafism is a point that this study seeks to address. Furthermore, efforts have been made to analyse the claim of a relationship between the Alusi family and the Wahhabi movement, which emerged in a region near Baghdad and quickly expanded its sphere of influence. In addition, the study focuses on the activities and relationships of Numan, the son of Abu al-Sana al-Mahmud al-Alusi, who is also labelled as Salafi, along with his son Mahmud Shukri al-Alusi, to examine the relationship between the Alusi family and Salafism as a whole.One common mistake in many studies on this family is the generalisation of all its members into a single category using an oversimplified approach. In this study, it is highlighted that while Mahmud al-Alusi exhibited a topic-based and relatively narrow and vague Salafi stance, his son Numan and grandson Mahmud Shukri abandoned this vague stance and embraced and defended the strict interpretation of Salafism, which aligns with the Wahhabi line. Many studies have pointed out, through examples, that the extension of the Wahhabi line adopted by some members of the Alusi family, including Mahmud al-Alusi, does not align with the available data and creates inconsistencies. This study also aims to highlight Mahmud al-Alusi’s attitudes and ideas that do not align with the emerging and reshaping Salafism, thus emphasising the difference between him and the later generations of the family. This difference is grounded on various factors such as his approach to Sufism and Sufi orders, his loyalty to the Ottoman Empire, his moderate stance in matters of jurisprudence, creed, and adherence to traditional schools of thought, and his balanced approach in combating innovations (bid‘ah) and superstitions. When examining the environment in which Mahmud al-Alusi was raised, his works, and his choices, it becomes apparent that contrary to these claims, he exhibited a discordant appearance with the Salafi/Wahhabi interpretation of his century in various aspects. It is noteworthy that Mahmud al-Alusi’s preferences were not significantly influenced by his rigid and uncompromising stance towards certain Sufi teachings and orders, which became a characteristic feature of late-period Salafism. During a period when the strict interpretation of Salafism, particularly Wahhabism, was gaining influence and power, Mahmud al-Alusi’s affiliation with Sheikh Khalid al-Baghdadi, a prominent Shaafi-Ashari Sufi of the Naqshbandi order, and his status as a leading sincere disciple, along with his advice to his own children to approach Sufi elders and their teachings with goodwill, complicated his belonging to the Salafi movement. Upon a general examination of his works, it is evident that he sometimes included Ash’ari and Hanafi/Maturidi views on religious and theological matters, while at other times he incorporates Sufi explanations, indicating his endorsement of these perspectives. However, concerning certain issues of theology and attributes, he held that adhering to the Salaf was a more appropriate approach than resorting to interpretation, indicating a preference for a more literal interpretation. In areas where he emphasised the Salafi methodology, it can be observed that he did not display conservatism or bigotry, and he avoided statements that could incite polemical sentiment. Furthermore, his frequent references to Sufi discourse and explanations in his works demonstrate his strong connection to Sufism. Furthermore, the study emphasises that during the period of Numan’s son and grandson Mahmud Shukri, the Salafi-Wahhabi perspective gained prominence, departing from Mahmud al-Alusi’s approach. It is also highlighted that during the periods of Numan and Mahmud Shukri, there was an increasing dose of interaction with the Salafi school, characterised by direct and intense engagement. Numan and Mahmud Shukri al-Alusi, on the other hand, have written numerous works with the aim of revitalising and making Salafism visible and known once again. The Alusi family’s strongest interaction with Salafi-Wahhabi movements occurred during the period of Mahmud Shukri. The repercussions of this interaction are prominently observed in his scholarly works, discourse, and preferences, sometimes directly and sometimes indirectly. Another significant step that reveals Mahmud Shukri’s relationship with Wahhabism is his commentary on some works by Muhammad ibn Abdul Wahhab, the founder of Wahhabism. Following these works, which unequivocally demonstrated his interest in Wahhabism, allegations that he was a Wahhabi gained prominence. It is observed that the cautious and sensitive approach of the Alusi family to the Ottoman Empire was weakened during the period of Mahmud Shukri, particularly after the death of Numan al-Alusi. The criticisms of Sufism and Sufi orders, the critique directed towards blind adherence to religious schools of thought and bigotry, as well as the expansion of the scope of innovation and polytheism, which were characteristic features of the Salafi movement in the 19th century, are also found in Mahmud Shukri’s works with similar content and style. In addition to his engagement with Wahhabi movements, Mahmud Shukri was also in extensive contact with thinkers who promoted reformist ideas in various regions of the Islamic world. A project he sought to implement was to reintroduce and popularise the works of prominent figures in the Salafi tradition. Despite the challenges of his time, he made significant efforts to discover and prepare for publication numerous limited works by central figures in Salafi thought, such as Ibn Taymiyyah and Ibn Qayyim, ensuring their authenticity and readiness for publication. The students Mahmud Shukri further developed his Salafi line in the works they authored and endeavoured to spread Salafism in Baghdad.This study also highlights the existence of certain similar attitudes within the Alusi family alongside the numerous different internal stances and ideas. One of the most noteworthy aspects is the uninterrupted relationship and loyalty to the Ottoman Empire. One of the points highlighted in the study is that despite the numerous problems and difficulties between the Alusi family and the Ottoman administration in Baghdad, the Alusi family never turned to alternative sources of solutions outside the central Ottoman government. Another similarity that can be noted between Mahmud al-Alusi and the Alusi family is their efforts to find solutions to the removal of established innovations and superstitions in society through scholarly refutations instead of resorting to coercion and hasty measures.

The Role of the Alusi Family in Salafism’s Rise in the 19th-century Ottoman Baghdad

Mehmet

Prof. Dr.

IntroductionAscending to the heavens to approach God is a phenomenon observed in many religions and mystical traditions. Those who embark on this spiritual journey are primarily prophets, as well as distinguished people known as awliya’, saints, and even certain kings. Among the prophets, Hazrat Muhammad, Idris, Abraham, Moses, and Jesus are attributed with having ascended to heaven. Likewise, Zoroaster, Mani, Buddha, and St. Paul recount experiences of such an ascension in various religious texts.The concept of the Mi’raj, the event where Prophet Muhammad ascended through the seven layers of the heavens, is associated in Sufism with the process of transcending the seven levels of the self to attain spiritual perfection. This inward journey, called sayr-i suluq, aims to build the self through moral virtuosity. However, this inward journey differs from a Sufi’s journey to the metaphysical realm at the level of contemplation. The Prophet Muhammad’s (pbuh) experiences during al-Mi’raj, where he witnessed paradise, hell, and al-A’raf as he ascended to the highest station to receive divine directives and prohibitions and subsequently convey these revelations to humanity, have significantly influenced the mystical journey of Sufis into the metaphysical realm. Indeed, figures such as Bayezid al-Bistamī (d.234/848 or 261/875) and Ibn al-’Arabī (d.638/1240) expressed having undertaken such a spiritual journey. Al-Muhāsibī and Kitāb al-TawahhūmHārith al-Muhāsibī (d.243/857) was an important theoretician of Islamic Sufi thought. He made significant contributions to his era through seminal works delineating the tenets of virtuous conduct and Muslim identity and influenced subsequent scholars and intellectuals. While his most famous work is Al-Riāyah, his most elegant work is Kitāb al-Tawahhūm, which stands out for its eloquent prose reminiscent of poetry.The term al-tawahhūm (مهوتلا) as elucidated in dictionaries conveys the act of imaginatively conceiving of something, whether real or hypothetical, and shaping it within the confines of the mind. In a broader context, al-tawahhūm entails the imaginative contemplation of thoughts arising within the heart. Hārith al-Muhāsibī also evaluated the term al-tawahhūm within this framework and constructed an imaginary journey about the afterlife. In his work, he vividly narrates a spiritual journey to the metaphysical realm, presenting it in a unique and original manner. However, this journey must be distinguished from the inward journey of self-construction known as sayr-i suluq in Sufi terminology, because the journey in al-Muhāsibī’s work takes place beyond the human being, more precisely in the realm of imagination.On the other hand, Kitāb al-Tawahhūm can also be seen as a reaction to the pressure, marginalization, and societal isolation policies imposed by Ahmad ibn Hanbal (d. 241/855) and his followers against those who did not share their views. It can also be considered a silent outcry against injustice and a ray of hope for the oppressed.&nbsp;Al-Muḥāsibī exhibited an influence on al-Ghazālī (d.505/1111) regarding the subject of death and the afterlife. As Margaret Smith, (2002) emphasized in her work “The forerunner of al-Ghazali”, al-Ghazālī had assimilated various sections of Al-Durrat al Fāhirah and the chapter titled “Kitāb al-Zikr al-Mawt wa mā Ba’dehū” in the tenth book of the Ihya based on al-Tawahhūm. Al-Muhāsibī employed the term tawahham [imagine] to captivate the attention of the interlocutor, whereas al-Ghazālī generally preferred the word tafakkar [think], only occasionally using tawahham. Hence, akin to his other literary contributions, al-Muḥāsibī had substantively enriched al-Ghazālī’s intellectual perspective through Kitāb al-Tawahḥūm. Experiences During and After DeathIn the work Kitāb al-Tawahhūm, al-Muhāsibī eloquently describes with an aesthetic perspective the journey of human life that begins with death and ends in heaven or hell. He presents the stages of human existence (i.e., birth, worldly life, death, the grave, resurrection, sirat [the bridge], and hell or heaven) as phases of a journey. Grounded in Qur’anic verses and hadiths, he skillfully portrays the terrors and joys of death and the afterlife. His narrative encapsulates the moment of death, wherein he vividly describes the encounter with the angel of death and portrays the pain of death as if he himself were experiencing it. Subsequent to interment, al-Muhāsibī vividly describes the arrival of the angels of interrogation, and the opening of a door leading to either heaven or hell depending on the individual’s answers. He then depicts lively scenes of the resurrection and the Day of Judgment, portraying everyone’s preoccupation with their own troubles as the sky splits open and the sun approaches people. He beautifully conveys people’s desire for a quick reckoning in order to get rid of this troublesome situation. Al-Muhāsibī captures the psychology of those crossing the bridge, the cries of those cast into hell, and the unanswered pleas for help, inviting the reader to contemplate on these difficult situations. He depicts the blissful lives of those who overcome this difficulty and enter paradise and its various flowing rivers, depicting the joy-filled existence in the splendid palaces promised to them. The narrative delicately balances the emotions of fear and hope while describing the afterlife and emphasizes the importance of having an honest personality while still in the world.Al-Muhāsibī artfully embellishes the imaginary journey into the metaphysical realm, immersing the reader into the events and providing a sense of living through them. Starting from the moment of death, al-Muhāsibī narrates the events to be encountered&nbsp;in the grave, the resurrection, crossing the bridge, and experiencing hell and heaven by drawing inspiration from ayahs and hadiths. Rather than merely enumerating these sources, he integrates them seamlessly into the narrative, infusing each element with profound meaning. His examples illustrating the challenges of the events after death are particularly compelling. After the great reckoning, the swift passage of those whose deeds are favorably acknowledged from the right through the bridge and leading them to happiness in paradise enhances the hope for mercy. Meanwhile, the punishment of falling in to hell for those individuals whose deeds are presented from the left and behind encourages a reflection on rectifying one’s actions and on becoming an honest individual during one’s earthly life. The attainment of the promised magnificent blessings by the inhabitants of paradise and the confrontation of the damned with the dreadful torment they were warned about instill an understanding of the importance of not hurting anyone’s feelings during the life of this world. ConclusionIslamic Sufi thought has established a relationship between the seven layers of the heavens through which the Prophet ascended during al-Mi’raj and the seven levels of the soul traversed by a spiritual aspirant (Salik). The practice of sayr-i suluq, undertaken with the aim of attaining closeness to Allah, is considered a spiritual journey of ascent. However, this is an inward journey. In addition to this, it also involves an outward journey through the metaphysical realm using the power of contemplation, which is recognized as another manifestation of the spiritual journey of ascent. As a matter of fact, esteemed figures such as Bayezid al-Bistamī, the Sultan al-Ārifin, and Shaykh al-Akbar Ibn al-’Arabī have asserted their personal experiences with this spiritual journey of ascent. Hārith al-Muhāsibī, through his enthusiastic narrative in Kitāb al-Tawahhūm, also aligns himself with the ranks of the sage scholars who’ve embarked on an imaginative journey into the metaphysical realm. Al Muhāsibī’s Kitāb al-Tawahhūm is also among the sources that nourished al-Ghazālī’s ideas.In Kitāb al-Tawahhūm, al-Muhāsibī takes his companion on a tour of heaven, hell, and al-A’raf (purgatory, a place between heaven and hell). These themes have also been explored in the works by Ardāviraf, Maarrī, Ibn al-’Arabī, Dante, Milton, and Iqbal regarding the spiritual journey of ascent. While al-Muhāsibī adhered to a method grounded in the Qur’an and hadith, others incorporated astrological and mythological elements. Nevertheless, all of them employed a rich array of symbols and metaphors. Notably, all these thinkers are worth mentioning as having embraced a life of asceticism, leading to accusations of being innovators in religious matters or heretics and resulting in their ostracization from society due to their unconventional thoughts.As a consequence, the death that marks the beginning of the journey to the metaphysical realm is an experience every living being in every age encounters. People of today are endowed with the capacity for contemplation and understanding and cannot ignore the religious and moral values highlighted by al-Muhāsibī and others. Their aim was to reconstruct moral values within society, as emphasized by Iqbal, and to educate youths with both the practical and spiritual knowledge of the time. Hence, by drawing lessons from those who have passed away, the virtuous individual refrains from infringing upon the rights of servitude and avoids causing harm to others. By structuring their life between fear and hope, such individuals contribute to the cultivation of moral virtues such as love, sincerity (ikhlas), chastity, taqwa [piety], vera [truth], and justice within society

A Journey in The Metaphysıcal World in Khārıs al- Muhāsıbī’s Kıtāb al-Tawahhum

Şükran

&nbsp;Education, or “tarbiya,” means the gradual transmission (with age ranges in mind) of a society’s set of behaviours to its members, while instruction, or “talîm/tadris,” means the transmission of knowledge. The purpose of this transmission is, at its core, the desire to perpetuate and sustain their culture and civilisation. This continuity can only be achieved by individuals organising their lives with consideration for the accumulated knowledge of that culture. Therefore, the fundamental aim of education and instruction is for the culture to produce and cultivate the type of person it wishes to see and even possess. For instruction, it is necessary first to prepare a curriculum using a method that makes this transmission possible, which works written from the second half of the 17th century to the 18th century largely refer to as “tartîb.” However, it should not be overlooked that “tartîb,” or curriculum, is prepared based on “tasnîf” or classifications that consider the scientific understanding of that culture and civilisation and it’s relationships between sciences. In other words, there is a close relationship between “tartîb” (disposition) and “tasnîf” (classification). Just as the classification of sciences is directly related to the existing knowledge—in other words, the conceptualisation of God, the Universe, and Man of that era—it can be said that the “tartîb” or curriculum, is shaped according to the understanding of knowledge of the period that guides the classification of sciences. For this reason, a science or even a work not included in the madrasa programs of a particular period can be brought to light and thought centuries later. At this point, it is also necessary to mention the concept of “taksîm.” Although in the modern era “tasnîf” and “taksîm” are often used interchangeably, there is actually a traditional distinction between them. Taşköprülü-zâde (d. 968/1561), in his work Miftâh al-Saâda wa Misbâh al-Siyâda, wrote a section titled ‘ilm takâsim al-ulûm’ and stated that this branch of science investigates the “gradual descent from the most general subject to the most specific subject,” thereby identifying the broader category within which any given branch of science falls. Within this principle, since metaphysics (al-ilm al ilâhi) encompasses the most general subject, other sciences are divided into its branches. Therefore, in the classical understanding of science, “taksîm” is related to the division of a genus into its forms and sections. In other words, in the Islamic tradition, science is singular and thus divided (taksîm) according to intrinsic qualities such as conception and affirmation. Sciences (ulûm), on the other hand, are classified (tasnîf); this is carried out according to accidental qualities, such as theoretical sciences, practical sciences, and their sub-branches. The conclusion is clear: science is divided (taksîm), sciences are classified (tasnîf), and the curriculum is dispositioned (tartîb). In light of this, the concept of Tartîb/Tartîb al-ulûm should be considered within two dimensions. First, it involves the arrangement of sciences that are deemed necessary to be included in the curriculum according to the understanding of knowledge of the period, &nbsp;ordered in a specific sequence while considering their hierarchy. The other dimension pertains to the teaching of a single science, where the preferred works are taught in a specific order based on the levels and topics within that science. The goal of education is to study the sciences in the most beneficial way within a specific hierarchy. While “taksîm” and “tasnîf” largely rely on theological-philosophical considerations, the curriculum is shaped partly by these considerations and partly by the scientific community, society, and political variables. Hence, the curriculum is influenced not only by scientific needs but also by many non-scientific factors. Therefore, given the time period and circumstances, both the theological-philosophical considerations and their needs or priorities change over time, resulting in the alteration of the curriculum content as well. The work titled Kavâkib-i Sabʻa (authored in 1152/1739), commissioned by the Ottoman Empire at the request of France in the early 18th century, is an important text through which we can observe the combination of classification (tasnîf) and disposition (tartîb). This work, which can be considered the official curriculum of the late Ottoman madrasahs, consists of an introduction, two main sections, and a conclusion. In the first of these main sections, the focus is on classification (tasnîf), and in the second, on disposition (tartîb). In other words, the author first classifies the sciences within Islamic civilisation and then systematically explains how, in what order, and from which books these sciences were taught in the Ottoman educational institutions, the madrasahs.

Thinking About Madrasa Curriculum Through the Relationship Between Classification  (Tasnîf) and Arrangement (Tartîb): Based on Kavâkib-i Sabʻa

Mohamad

&nbsp;This study claims that the seventh century A.H. was the peak of interaction between the two schools of hadith and opinion regarding the issue of authority of the Sunnah and its centrality in legislation and that it was the century of convergence between the two schools. The study notes that traces of muḥaddiṯīn statements in dealing with the Sunnah gradually emerged in Hanafi books and that they incorporated into their texts expressions of the muḥaddiṯīn such as ṣaḥīḥ hadith (authentic), ḍaʿīf (weak), munqaṭiʿ (disconnected), and muttaṣil (connected), or hadith narrated by Buḳārī or hadith not authenticated by Dāraquṭnī.” They appended these rulings to their original statements such as “practise is upon it or it contradicts practise and interpreted because it contradicts the apparent meaning of the Holy Qur’an or presumptive such that it cannot abrogate the verse,” and so on. However, the facts of the Hanafi books that appeared in the sixth century and later confirmed these observations. The main claim is that the seventh century was the century of rapprochement between the two schools, in the following two ways: First: the emergence of Ahl al-Aṯar within the school of opinion, who adopted the method of the muḥaddiṯīn in authenticating the Sunnah, the first of which is al-Manbijī in his book “al-Lubāb”, followed by the Hanafi muḥaddiṯūn in Egypt and in India who represented the gateway to the inclusion of the principles of the Hadith school concerning&nbsp;&nbsp;the authenticity of the Sunnah into the principles of the opinion school. The study focuses on certain chapters from the book “al-Lubāb” as a model to verify this claim. Second: the emergence of a new approach to authorship in the principles of jurisprudence “Uṣūl al-fiqh”, which is the approach of combining the methods of the jurists and the theologians “mutakallimīn”. The origins and connotations of this newfound approach may be explained first and foremost by the aforementioned issue of convergence, meaning that Uṣūl al-fiqh was a gateway for incorporating issues from the principles of the school of hadith into the principles of the school of opinion. The study focuses on the chapter on the Sunnah from Ibn Assāʿātī’s text”Badīʿu Niḓām” and takes it as a model to verify this claim. The study adopts an inductive and analytical approach. It proves the validity of its first claim, which is that the Ahl al-Aṯar movement that emerged from within the school of opinion was the first methodological reconciliation and convergence between the schools of opinion and hadith. Its scholars adopted the methods of the muḥaddiṯīn in authentication, and the first of them was al-Manbijī in his book “al-Lubāb”. It also proves the validity of the second claim, which is that the emergence of the method of combining the two methods of the theologians and the jurists in Hanafi jurisprudence was the second methodological convergence between the schools of opinion and hadith, such that it ended up being the gateway to incorporating issues from the principles of theologians into the principles of jurisprudence. With this newly developed methodology, the traditional Hanafi method for authoring completely ended. The study shows that this rapprochement reduced the distance between the two schools, i.e., the school of opinion and the school of hadith, and bridged part of the gap between them. However, it was a rapprochement from one side, from the side of the Hanafis towards the people of hadith. It was a convergence on the level of principles, such that hadith was given the same centrality that it possessed among the scholars of hadith, a convergence in which the Hanafis abandoned several of their principles “uṣūl”. They retracted a number of the statements of their predecessors, with the intention of defending their Uṣūl, responding to the doubts constantly cast upon it, and winning the favour of the muḥaddiṯīn who succeeded in restricting the term “Ahl al-hadith” to themselves and perpetuating that the term “Ahl al-Ra’i” remains a thorny term containing a lot of criticism and negativity. Accordingly, the more correct name for this shift in methodology is the approach and abandonment that stems from one side, not the rapprochement and reconciliation that is attributed to both sides. The aforementioned convergence cannot be described as successful because, on one hand, it involved abandoning some of the principles of the traditional Hanafi school and, on the other hand, it seems that it did not achieve the desired goal in its entirety— which is to authenticate the Hanafis’ evidence according to the method of the people&nbsp;&nbsp;of hadith, which contradicts the intended purpose in the first place. In other words, the results of this approach did not fully agree with the method of the muḥaddiṯīn. However, it was a recognition of their equivalent methodology in dealing with the question of the authenticity and authority of the hadith. The study suggests that the most important reason behind the aforementioned reconciliation methodology is an internal one emanating from within the maḏhab, reached by scholars of the Hanafi maḏhab in the seventh century and after when they felt the need for it, in order to ward off charges of abandoning Hadith evidence in their maḏhab and to prove that their maḏhab is a maḏhab based on hadith and sunnah like other Sunni maḏhabs. This is due first to the impact of the criticism directed at them by the scholars of hadith and second to the stability of the methodology of the muḥaddiṯīn and the sciences of hadith in theory and in application, in addition to the breadth of the sciences that serve hadith, such as the sciences of deficiencies in hadith “al-Ilal”, history “at-Tārīḳ”, men “ar-Rijāl”, criticism and praise of narrators “al-Jarḥ wat-Taʿdīl”, and even the prevalence of the chain of transmission system “isnād” in areas other than hadith such as history, Arabic, and other disciplines. However, such transformations had previously occurred in the Hanafi school of thought, such as their shift from the Mu’tazila school of thought in theology to the Maturidi school of thought, due to many factors that are not suitable to mention here. There is no objection in interpreting the issue with other than the internal reasons mentioned, that is, with external reasons that lie outside the maḏhab, such as the sectarian scholarly tolerance that undoubtedly spread in the Mamluk era and the news we have received from the imams of that era about ideological crossing between schools of thought and moving through them.

The rapprochement in the context of Sunnah between the schools of opinion and  hadith in the seventh century: Al-manbijī and Ibn assāʿātī as a model

Fuat

&nbsp;The Ottoman Empire entered into many wars during the period of disintegration. One of these wars is the Tripoli War with Italy. The war ended with the defeat of the Ottomans. This war has a special place in the eyes of the Islamic world in general and the Arabs in particular. Because this war took place against the Muslim-Arab lands under Ottoman rule. Muslims, especially Arabs, accepted this war as a colonial attempt of the West against a Muslim land, rather than an ordinary Ottoman war. For this reason, there were great reactions to this war in the Arab world, anti-war actions were taken, and protests against the Italian State were held in public squares. Manpower support was given to this war from many regions, especially Iraq and Egypt, and financial aid was collected under the supervision of delegations by establishing help desks. Many attempts have been made to inform the public about the war and to appeal to people to help. In the Arab media, despite the political pressures of the western states, news was made in favor of the Turks, the discourse that all Muslims were on the side of the Turks was echoed, and those who supported this war, especially in Italy, were strongly condemned.The Tripoli War also had reflections on modern Arabic poetry. The poets of the period, who included social and political issues in their divans, paid attention to this war and carried the war in all its dimensions into their couplets. As a matter of fact, although the themes that Arab poets dealt with about war were different, the emotions they felt were close to each other because they all looked at it from the same window. They tried to raise awareness among the world public by blending the Islamic faith with national feelings in their couplets. Arab poets aimed to reflect every scene experienced in line with the news coming from the war zone and to announce the difficulties and troubles that people experienced to the masses. Praise for the Ottoman Empire, its army, past victories, the past heroism of the Arabs, the resistance of the local people to the enemy, encouragement for war, Turkish-Arab solidarity, heroism on the battlefields, independence and unity, etc. They drew attention to many issues. In addition, the invitation to unite against colonial powers around a common belief was reflected as the dominant theme. The reason for this is that separatist ideas were dominant in the Middle East region during the periods when the war occurred. It was stated that these ideas should be eliminated and support should be given to the Turks. Similarly, the Tripoli War was viewed from a broader perspective by the poets and this war was brought into poetry as a war between the East and the West, and the East was invited to resistance and rebellion against the colonialist attitude of the West. Calls have been made for the East to unite against the West.One of the poets who wrote poems about this war is the Egyptian poet İsmail Sabri. Since Sabri was in France for education, he was influenced by Western literature and also imitated many Arab poets of the classical period and reflected the influence of Arabic poetry in his couplets. The poet, who had a nationalist identity, touched on many &nbsp;social and political issues of his period, but preferred to stay away from expressing sharp thoughts due to his state duties and displayed a calm and soft style in his poems. One of the most remarkable poems that Sabri wrote about the Tripoli War is his poem called “Harbu Trâblus”, which consists of forty-four couplets. Compared to many poets of his period, he did not give much space to the Ottoman government and sultans in his poems, and remained neutral or indifferent, but he clearly reflected his absolute support for the Ottoman Empire with his qasida in question. As it was echoed in the Muslim world, he considered this war as a war against the entire Islamic world, not the Ottoman Empire. In the qasida in question, he tried to present the Ottoman Empire to the reader as the state of the entire Islamic world and accordingly invited all Muslims to support the Ottoman Empire. In this regard, he left his political identity aside and clearly made the element of belief, which is the common denominator, felt within the framework of an integrative and unifying thought. He used a calm tone while carrying this thought into his couplets, appealing to people’s minds rather than their emotions, encouraging them to fight. In his encouragement discourse, he made references to the Islamic faith and used elements that Muslims consider sacred, such as martyrdom.Sabri started the first couplets of his poem by indirectly implying that the Ottoman army was the army of the entire Islamic world. Subsequently, he continued by praising the Ottoman Empire, its army and its power, and did not adopt an exaggerated style in such couplets. Emphasizing the victories of the Ottoman Empire in the past, he hoped for a similar victory against the Italians and considered it a mistake for the Italians to attempt such an invasion. As a matter of fact, he threatened Italy by saying that some Western states, which had previously displayed similar attitudes towards the Ottomans, had suffered defeats and implied that Italy would face the same result. He also included satirical couplets about the Italian army and its fleets anchored on the shores of Tripoli, and disparaged the weakness of the fleets and the cowardice of its soldiers. He expressed his main message in the last couplets. He invited Muslims living in India, China, Japan and many other regions to help the Ottoman Empire. While giving this message to the reader, he tried to reflect the Ottoman Empire as the state of all Muslims and chose the expressions he used accordingly. In addition, in these last couplets, the poet calls on the Egyptian people, to whom he belongs, for help, and in his statements, he praises his own people and mentions that their prestige will increase due to the aid they will provide to the Ottoman Empire.

Reflection of the Tripoli War in Arabic Poetry and Analysis of İsmail Sabri’s Qasida  Called “Harbu Trâblus”

Alptekin

&nbsp;Digitalisation profoundly influences numerous aspects of contemporary life, including religion. Digital platforms like YouTube play a pivotal role in reshaping religious practices, experiences, and expressions by introducing mediatised narratives. This study analyzes the video “The Miraculous Life of Prophet Muhammad | The First Islamic Artificial Intelligence Documentary in 4K,” produced by the YouTube channel TrueWahrheit. By applying qualitative content analysis, this research explores how artificial intelligence (AI) reshapes religious content creation, dissemination, and engagement. The investigation positions itself within the wider discourse of AI’s impact on digital religion and its implications for spiritual experiences in modern society. Religion’s mediatisation concept underscores the role of the media as a transformative force in sacred narratives. Hjarvard’s framework highlights how digital technologies facilitate visual and aesthetic renditions of the sacred, reshaping audience interactions with religious narratives. Similarly, Campbell and Garner’s “networked theology” discusses the role of online platforms as community-building and experiential tools in the religious realm. These theoretical constructs emphasise the transformative potential of AI-integrated religious content, which allows for unprecedented visual storytelling, interactive engagement, and tailored dissemination. The intersection of AI and religion introduces a novel dimension of mediatised theology. Echchaibi and Hoover point to how digital transformations enable religious representations in “third spaces”—mediating on sacred and cultural domains. Campbell elaborates on this by arguing that digital religion goes beyond merely transmitting faith based messages; it reconstructs religious engagement to include dynamic participation and relational experiences fostered by advanced technologies like AI. AI technology’s capability to enhance visual appeal, integrate multilingual narratives, and personalise experiences is critical in driving the increasing acceptance of digital religious content. The present study situates these evolving dynamics within the scope of Islam’s global dissemination and digital representation, providing insights into how AI shapes perceptions of sacred narratives on platforms like YouTube. This study employs content analysis, a qualitative research method, to analyse the aforementioned video and its 5,788 YouTube comments. Using the MAXQDA Analytics Pro 2024 software, the comments were examined for thematic patterns reflecting audience perceptions and responses. This mixed approach integrates the quantifiable aspects of thematic occurrences with the nuanced insights into audience engagement, exploring the intersections of AI technologies with religion’s evolving digital landscape. The video chosen for this research holds cultural and technological significance, presenting sacred narratives through groundbreaking AI-driven animations. The analysis&nbsp;focuses on how the video’s unique feature influence audience comprehension, affect religious sentiments, and challenge or conform to traditional religious teachings.The analysis revealed four primary themes: 1. Viewers Who Believed They Learned the “True” or “Correct” Islam: A significant number of comments highlighted the video’s role in enhancing viewers’ understanding of Islamic teachings. The audience appreciated the clarity with which theological concepts were depicted and commended the video for presenting nuanced interpretations that bridged gaps in their prior knowledge. This theme strongly resonates with studies on how digital platforms democratise access to religious information. 2. Praise for Animation and Visual Elements: High-quality graphics and visually engaging narratives captured the audience’s attention, with many acknowledging the video as a benchmark for digital religious content. The inclusion of lifelike representations, immersive environments, and creative storytelling not only captivated viewers but also fostered a deeper emotional connection to the material. 3. Recognition of AI Utilisation: Many viewers expressed admiration for the innovative use of AI in presenting complex religious narratives. Beyond its technical brilliance, AI was acknowledged as a means of making religious education more accessible, especially for younger audiences who favour digital engagement. 4. Criticism Highlighting Perceived Errors or Omissions: Despite the overall positivity, some comments critiqued aspects such as the accuracy of information and the appropriateness of visual representations. The portrayal of sacred figures, perceived deviations from doctrinal precision, and the absence of key cultural symbols raised concerns about potential misinterpretations or oversights. Digital platforms provide unique opportunities for the dissemination and reinterpretation of religious identities. This study finds AI to be a significant tool for enhancing accessibility and engagement but also underscores challenges in ensuring content accuracy and respecting cultural sensitivities. Hjarvard’s mediatisation concept aligns closely with these findings, illustrating how AI reshapes sacred narratives to be both more relatable and subject to critique in modern contexts. Furthermore, Campbell and Garner’s discussion on networked theology resonates with the video’s ability to merge community-building with personalised learning. By providing interactive experiences, AI enhances audience involvement, but the risks of theological oversimplification and cultural disconnect must be mitigated through interdisciplinary collaboration between technologists and theologians. The findings illustrate the dual capacity of AI to enrich religious storytelling while potentially simplifying complex theological ideas for broader audience appeal. Campbell&nbsp;&nbsp;and Garner’s concept of “networked theology” is applicable here, as the video exemplifies how AI-driven digital media facilitates communal and personal spiritual engagements. However, the findings underscore that technological mediation in religion must balance creativity with doctrinal adherence and cultural respect. This study highlights AI’s transformative role in religion’s digital mediatisation. Platforms like YouTube enable the global dissemination of interactive and visually compelling religious content, potentially shaping modern spiritual practices and beliefs. However, the findings also stress the importance of ethical AI application, accurate information, and respect for religious traditions to foster meaningful and inclusive engagement. Examining the “Miraculous Life of the Prophet Muhammad,” this research contributes to the perspective on the role of AI in digital religion, warning against its misuse of sacred narratives. Future studies could examine cross-cultural and cross-religious responses to AI-generated religious content, providing a deeper understanding of this evolving phenomenon. This research underscores AI’s transformative potential in the mediatisation of religion. By enabling the global dissemination of innovative, visually compelling religious narratives, platforms like YouTube significantly influence spiritual engagement in diverse contexts. However, such advancements necessitate ethical considerations to prevent distortion and to honour religious integrity. The analysis of “The Miraculous Life of Prophet Muhammad” demonstrates how AI-powered media enriches religious storytelling. It also highlights the importance of sustained academic focus on the intersection of technology and spirituality. The findings support ongoing dialogue to balance technological advancements with reverence for faith traditions, envisioning AI as a means to unite tradition with modernity rather than as a divisive force.

Analysis of the Video “The Miraculous Life of the Prophet Muhammad |   The First Islamic Artificial Intelligence Documentary 4 K” in the Context of   Debates on Artificial Intelligence and Digitalisation in Religion

Ibrahim

&nbsp;Natural disasters have historically played a pivotal role in shaping societal developments. These include pandemics such as the plague and leprosy, seismic events like earthquakes, and atmospheric disturbances such as floods and storms. This paper sheds light on the Jerusalem earthquake of 952 AH / 1546 CE, which occurred during the reign of Sultan Suleiman the Magnificent. It assesses the earthquake’s intensity and destructive impact based on available data while exploring the tools and methods employed by the Ottoman state in response. Furthermore, it examines whether Jerusalem’s religious and cultural significance influenced the scale and nature of the administrative response, both locally and provincially. Notably, this earthquake coincided with a period of significant reconstruction and maintenance in Jerusalem, one of the most prominent phases of urban development under Sultan Suleiman’s rule. Various sources highlight this era as marked by monumental projects, including the Sultan’s iconic architectural contributions. Sultan Suleiman demonstrated exceptional care for Jerusalem due to its religious significance, elevating it to a status befitting its sacred heritage. His efforts encompassed the construction of city walls, the establishment of water infrastructure such as the “Sabil” canal project, and the allocation of numerous endowments to ensure the city’s prosperity. Jerusalem’s Ottoman-era history reveals a pattern of recurring natural disasters, with earthquakes of varying magnitudes occurring nearly every century. Among these, the earthquake of 952 AH / 1546 CE stands out due to its significant impact. The event caused substantial damage to the city’s architectural fabric, leading to the decline of pre Ottoman structures, particularly Mamluk architecture, which was subsequently replaced by Ottoman architectural styles. This transformation has left an enduring imprint on Jerusalem’s urban landscape. The preparation of this research was motivated by the limited documentation available on this earthquake. Conventional historical sources make scant mention of the event, while detailed accounts are preserved in alternative sources, particularly the records of the Jerusalem Sharia Court. The Ottoman Empire was renowned for its systematic approach to archiving, establishing both public and private repositories to document events and preserve legal and administrative records. These archives reflect the empire’s commitment to meticulous record-keeping, guided by the principles of Islamic jurisprudence. The Jerusalem Sharia Court records, in particular, offer comprehensive documentation of the city’s social, economic, and administrative life during the Ottoman era. This study employed a historical methodology, utilizing a qualitative approach based on the analysis and interpretation of primary sources. A detailed survey of court records from the period of the earthquake was conducted, identifying documents that directly or indirectly referenced the event. The analysis revealed substantial data illustrating the earthquake’s impact on Jerusalem’s societal and architectural landscape. The findings indicate that the structures renovated or reconstructed in the aftermath of the earthquake primarily served religious and educational purposes. Prominent examples include the Dome of the Rock, Al-Aqsa Mosque, schools, and hostels. Additionally, private residences and other buildings underwent restoration, often requiring court approval for such projects. This study underscores the significance of the Jerusalem earthquake as a historical phenomenon and highlights the importance of the Ottoman archival records in uncovering and analyzing such events. While previous attempts have been made to study these records, challenges related to their specificity, language, and accessibility have hindered comprehensive research. This paper contributes to addressing these gaps by leveraging a complete archival dataset from the period in question.

The Holy City of Jerusalem and the Earthquake of 952 AH/1546 AD

Ufuk

Murat

Evaluations on the Diary of Vibia Perpetua, One of the First Female  Martyrs of Christianity

Majed

The Arabic novel has played an active and influential role in the literary historiography of events, incidents, and developments. Arab writers in general, and Palestinian writers in particular—both the free and those imprisoned in Israeli occupation gaols-have attempted to rely on the art of the novel to convey their experiences with this enemy. Their narrative experiences have thus emerged with high narrative credibility, sensitivity, and precision, depicting the policy of repression and settler restrictions practised against Palestine, its land, and its people. They have denounced the military killing machine, relaying their experiences in occupation prisons to the outside world in the form of narrative discourses that support the journey of struggle and adherence to the Palestinian identity. Palestinian literary productions belonging to prison literature have been distinguished by the richness of literary material depicting the psychological and ideological struggle that the imprisoned writer endures in Israeli prisons and detention centres, alongside the physical and physiological suffering inflicted on free-spirited writers imprisoned for exposing the intellectual methodology of the occupation state and uncovering the reality of Israeli policy centred on self-interest, excluding Palestinian identity, and denying the legitimate right of the land to its people. The Palestinian novel produced in Israeli prisons has portrayed the writer’s experience of mentally confronting the Zionist&nbsp;&nbsp;occupation movement from a point-blank range, understanding and assimilating it, and translating it into a novelistic work. Through this, the writer has been able to delve artistically, psychologically, and ideologically into the internal thought of the Zionist settler mentality, capturing in their narratives the psychological and ideological conflicts that the Palestinian individual, and particularly the Palestinian writer, experiences when confronting this mentality, characterised by illegitimacy, falsehood, illusion, lies, and deception. In this study, the researcher relied on both the descriptive analytical method and the psychological method to trace the details of the conflict dialogues intended for study in the research. The study will address the description of the main phenomena driving the events, most notably the conflict of identity, existence, and freedoms, and delve into its details, causes, and results. Subsequently, some narratives in which the features of the conflict appear will be analysed. Using the psychological method, the depths of the characters will be explored to study the manifestations of the psychological and ideological struggle within the protagonist of the novel on one hand, and to infer the character of the settler to uncover his inner self on the other hand, as he represents an objective substitute for his alleged state. The study consists of an introduction, an entry, two partial chapters, a conclusion, and a list of sources and references. The introduction highlights the importance of the research, its reasons, its problems, and its methodology. In the entry, the researcher introduces the biography of the Palestinian writer, poet, and novelist “Basem Khendagji,” mentioning that he was born on December 22, 1983, in Nablus, Palestine. He received his primary and intermediate education at Al-Maari School and then obtained his high school diploma from King Talal School. He enrolled at the private An-Najah National University as a student in the Department of Political Science, but soon transferred to the Department of Journalism and Media. Occupation forces arrested him on November 2, 2004, after the Carmel Market operation on November 1 of the same year. Basem Khendagji was accused of being a member of the group that planned the operation, and he was sentenced to three life sentences. The researcher listed his major literary works as follows: “Drafts of a Patriot’s Lover,” the thoughts: “Thus Humanity Perishes” about the experience of the Palestinian prisoner in occupation prisons, and two poetry collections: “Rituals of the First Time” (2009) and “Breaths of a Night Poem” (2013). His novels include: “Musk Al-Kifayah: The Biography of the Free Lady of Shadows” (2014) published by the Arab Scientific Publishers, “Narcissus of Solitude” (2017) published by the Popular Library in Nablus, “Eclipse of Badr Al-Din” (2018) published by Dar Al-Adab in Beirut, and “Breaths of a Disappointed Woman” (2020) published by Dar Al-Ahlia in Amman, leading to his fifth novel: “Mask of the Sky” (2023) published by Dar Al-Adab in Lebanon, which won the International Prise for Arabic Fiction “Booker” in its seventeenth session for the year 2024. &nbsp;After introducing the writer’s biography, the researcher moved on to discuss the content of the novel, seeing it as a blend of narrative techniques and storytelling tactics based on: fiction, historical recall, memory utilisation of places, autobiography, and monologue dialogue. He saw that the events of the novel revolve around a main narrative associated with the character of the protagonist “Noor Al-Mashhadi,” who is interested in studying antiquities and lives in a camp inside the city of Ramallah. He is occupied with writing a novel about “Mariam Al-Mashhadiya,” necessitating historical and archaeological research to verify the truth of Mariam’s existence. However, the falsified human historical texts created a state of despair for him in proving her existence, and the difficulty of moving between Palestinian cities due to the travel permit system increased the difficulty of his literary task. The narrative turning point occurs when Noor finds a blue identity card in the pocket of a used coat he bought, starting the novel’s central conflict. The semantic threads intertwine between the term mask, as a main part of the title, and the identity, forming the duality of the mask/blue identity as the core of the central event. Noor donnes the mask of the occupier, the owner of the identity of Jewish Ashkenazi origins, Or Shapira, and tries to assume his character to escape many of the restrictions imposed on Palestinian movements. Because Noor has blue eyes and blonde hair, genetically linking him to the Ashkenazi Jewish race, and being fluent in both Hebrew and English, he uses the blue identity card to replace the original owner’s photo with his own, appearing to the community as Or. Through Noor’s psychological, ideological, and intellectual struggle with this character, the writer reflects the falsification in conveying historical facts and the intentional omissions of the history of Palestine and its people. The researcher then provided an overview of Palestinian prison literature, stating that it has established itself as a literary phenomenon in modern Palestinian literature. In the artistic study, the first chapter discusses the theoretical concept of conflict in general and psychological conflict in particular in the novel, defining conflict linguistically and terminologically, and discussing the relationship between conflict and the plot. Some critics present the plot over the conflict, making it a result of the conflict. In reality, the plot develops after the writer successfully narrates events according to a narrative structure that relies on conflict, culminating in the climax and tension eagerly awaited by the audience. This can be called the peak of the conflict. The conflict may be between the characters in the novel or between the ideas and principles represented and believed in by the characters. It can also be internal, growing within the psychological and ideological realm of the character through crises they experience within the events, becoming captive to hesitation and fear as they try to adopt certain positions. In the literary context, the writer reveals psychological conflict when they delve into human nature through careful observation of the character’s behaviour and actions towards evolving events. The character grows psychologically with the escalation of the narrative event. According to the psychologist Jung, literary works as an art form may benefit from psychology if this borrowing serves the creative process and enhances its beauty and artistry. &nbsp;The researcher then transitioned to discussing ideological conflict, seeing it as one of the types of internal psychological conflict that the dramatic event’s development in this novel has led to. The researcher provided examples of how the writer employed this type of conflict in his novel, serving the literary, artistic, social, and intellectual dimensions he wanted to convey to the reader. In the study’s conclusion, the researcher mentioned the key findings he reached, such as Basem Khendagji’s ability to utilise the novel in highlighting the role of prison literature in conveying the vivid and real image of the Israeli occupier through his personal experience in detention, which he used to provide information analysing the Zionist mentality in dealing with the Palestinian people. He also highlighted Khendagji’s skill in elevating the spatial imagination of his novel to depict models of the conflicts experienced by the characters in his novel, reflecting the Israeli political mentality in dealing with concepts of freedom, human rights, and acceptance of the non-Israeli other. He effectively employed internal and psychological dialogue in the novel to draw the psychological depth of the characters, tasked with artistically exposing the intellectual sterility of the occupation state, the brutality of the theoretical and practical behaviours of the Israeli system in suppressing intellectual freedom, and falsifying history, among many other conclusions.

The Employment of Psychological and Ideological Conflict in Palestinian Prison  Literature: A Descriptive and Psychological Analysis of the Novel “Qinā‘ Bilawn   Al-Samā’” by the Prisoner Bâsem Khundakji

Muhammed

Fatih

Emrullah

Fatma

Introduction In this section, the text establishes the historical and contextual basis for the study. It begins by describing the events of October 7, 2023, when armed forces affiliated with Hamas launched a series of attacks named “Aksa Tufanı Operasyonu” against Israel. In response, Israel is said to have bombed Gaza indiscriminately, leading to large-scale casualties and displacement. The text highlights that various international bodies have denounced these actions as genocide. This background underscores the gravity of the conflict and its wide-reaching humanitarian implications. The introduction proceeds by clarifying the research’s principal objective: to investigate the psychosocial effects of the Israeli attacks on Gaza among individuals living in Turkey and to explore the role of religious coping mechanisms in dealing with these effects. A rationale is provided, noting the destructive psychosocial impact that war has on individuals and societies, and the importance of religious belief in coping with trauma. Previous studies are referenced to emphasise that the trauma of war, visible across all demographics from children to older adults, has led to significant psychosocial responses in various communities worldwide. In particular, the text cites research findings that document the war’s detrimental effects on mental health—including anxiety, depression, and concentration difficulties—and addresses how the media’s coverage of such conflicts can provoke additional stress or even secondary trauma in observers. The &nbsp;introduction concludes by highlighting a gap in current scholarship: although there is research on war’s psychological and social ramifications, there is a scarcity of studies on how religious coping strategies intersect with war-related psychosocial distress in Turkey. Methodology In this section, the text describes the methodological approach employed in the study, which uses a qualitative, interpretative phenomenological design. The rationale for choosing phenomenology is to gain in-depth insights into the participants’ lived experiences. Phenomenology is particularly suited for examining the complexity of subjective states such as fear, anger, anxiety, and sadness. By focusing on personal narratives, the study aims to determine how individuals indirectly experiencing the Gaza conflict—those living in Turkey—interpret these events and integrate them into their psychological and social realities. The section further clarifies the selection of participants using a purposive sampling strategy that sought diverse backgrounds. A total of 37 individuals from different cities in Turkey participated. Through this design, the researchers intended to capture a broad range of perspectives, ensuring that various ages, genders, marital statuses, educational backgrounds, and economic situations were included. This variety allowed for a more nuanced understanding of the phenomenological impact of the Gaza conflict on people’s psyches, emotional well-being, and coping mechanisms. This section identifies the tools and procedures used to gather and interpret the research data. The researchers employed a semi-structured interview protocol containing questions designed to elicit participants’ sociodemographic information and open-ended responses about their experiences related to the Gaza conflict. The interviews thus captured personal feelings, beliefs, coping strategies, and other relevant psychosocial dynamics. Data were analysed using thematic analysis, a qualitative method that systematically organises, codes, and interprets textual material. The text explains how the researchers initially became familiar with the raw data, then identified codes that were grouped into themes, and ultimately refined and named these themes. The method accommodates both inductive and deductive coding, making it suitable for an exploratory study. It provides a clear, flexible structure to uncover patterns, relationships, and recurring concepts in participants’ narratives. ResultsThis lengthy section summarises the responses to a set of targeted interview questions, illustrating the study’s core empirical results: Frequency and Platforms of Media Use: Many participants frequently monitored updates about Gaza via social media (Instagram, Twitter/X, WhatsApp, YouTube) and online news outlets, citing a preference for these sources due to the perception of less censorship and faster information flow. Others limited their media exposure to avoid psychological distress or due to limited time. Emotional Reactions to News: Participants reported intense emotional responses including sadness, anger, helplessness, and empathy. They expressed frustration at both the international and Muslim communities for what they perceived as insufficient action, revealing a sense of collective guilt or moral responsibility. Responses to Graphic Images: Participants who encountered disturbing images of casualties described shock, grief, and in some cases, a desire to turn away to avoid overwhelming distress. Many managed these strong reactions through prayer and by refocusing on spiritual or familial responsibilities. Empathy Towards Gaza: Overall, participants expressed a strong desire to empathise with the victims, although they acknowledged the limits of their ability to truly comprehend the severity of the suffering. They employed personal and familial frames of reference to approximate the ordeal, especially for the children directly affected. Effects on Daily Life: The conflict notably shaped participants’ routines and priorities. Some changed their consumption patterns by boycotting certain goods, engaged in volunteer or charity activities, and reassessed their worldview to place greater importance on communal responsibility. Changes in Worldview: Many participants reported feeling an erosion of trust in global institutions they once believed would uphold justice. This also motivated a renewed focus on religious and ethical principles, emphasising the transience of earthly life and the moral imperative to act responsibly. Evolving Levels of Emotional Impact: While some participants indicated a gradual desensitisation over time, others said that each new event rekindled or amplified their anguish, sparking ongoing anger or deeper religious commitment.Elements of News That Were Most Disturbing: Children’s suffering and the traumatic separation of families evoked the strongest emotional reactions. The perceived silence or ineffectiveness of the international community, including the Muslim-majority countries, further heightened participants’ disillusionment. Coping With Psychotrauma: The primary coping strategies centred on religious practices such as prayer, reliance on divine will, and communal support. Participants also mentioned avoiding distressing content and trying to maintain hope in eventual justice or positive outcomes. &nbsp;Religious Motivations for Helping: Many participants described providing assistance through prayer, financial donations, volunteering, and boycotts. Faith-based obligations like giving alms (sadaqa, zakat) or reciting prayers were seen as a direct means of offering succour to the victims. The discussion also addresses the socio-political dynamics at play. It critiques the insufficient international response to alleged human rights violations in Gaza and underscores how these omissions intensify feelings of powerlessness and cynicism. The tension between global media portrayals and local interpretations—whether in Turkey or elsewhere—points to the conflict’s complexity and the difficulty of arriving at a consensus about the war’s causes and resolutions. Ultimately, this section calls for an interdisciplinary approach that recognises psychological, spiritual, and sociopolitical dimensions in addressing war’s devastating effects. Conclusion In conclusion, the text contends that the Gaza conflict exerted substantial psychological and spiritual influence on individuals living outside the immediate war zone. It highlights the critical roles played by media consumption, social support, civic activism, and religious practices in either worsening or alleviating war-related distress. While some participants experienced sustained anger or numbness, others reported heightened empathy and moral motivation to engage in prosocial actions. From an academic standpoint, these results imply that more comprehensive support— psychological, social, and religious—should be available to populations exposed to war through the news media. The conclusions also point to the need for further empirical examination of faith-based coping. The complexity and unpredictability of global conflicts reinforce the importance of developing holistic coping frameworks that address both immediate emotional reactions and longer-term moral and existential questions.

Repercussions of the Gaza Attacks in Turkey: Psychosocial Effects and Religious   Coping Strategies

Muharrem

Is the Collection Known as ‘Fatāwā Karahisārī’ in Ottoman Fatwā Literature One of  the Manuscript Copies of Fatāwā Alī Efendi?

Mehmet Fatih

A Review of “The Reality and Criticism of Philosophy in Turkey” by Ayhan Bıçak

@JOURNAL_BOX_CURRENT

Hande

Dārūlfūnun was a higher education institution established and systematised in the Ottoman Empire in the 19th century in the Western style. In this educational institution, the branch where religious courses were taught was first opened in 1900 under the name Ulūm-i Aliye-i Diniyye, and in 1913 the name was changed to Ulūm-i Şer‘iyye Branch. However, in 1914, this branch was closed and the madrasas in Istanbul that offered religious education were gathered under a single roof. In this faculty, which was reopened in 1924 under the name the Faculty of Theology, philosophy courses were taught in the Philosophy Department of the Literature Branch. This practice continued until the permanent closure of the Faculty of Theology in 1933. In 1924, philosophy of religion courses were added to the education program of the Dārülfünun. This was also the first time that the philosophy of religion was taught in an institutionalised educational institution in Türkiye. In the Republican period, philosophy of religion courses were added to the education programme of Dārūlfūnun in order to discuss religious issues on a philosophical basis. This situation is also important for the Religious Reform Project of this period. Tunç himself took part in this project and included the necessity of religious reform in his works. According to Tunç, religious issues should be discussed a philosophical basis. In Dārūlfūnun, the Faculty of Theology’s philosophy courses were taught at the Faculty of Literature, while the philosophy of religion course was taught at the Faculty of Theology. Mehmet Emin Erişirgil was the first to teach the philosophy of religion at Dārūlfūnun. Erişirgil taught this course between 1924 and 1926, and Mustafa Şekip Tunç was the instructor of this course after this date. Tunç’s contribution to the philosophy of religion was his teaching activities and the works he wrote in this field. His works are among the first examples of publications in the field of philosophy of religion in Türkiye. He wrote his book Felsefe-i Din in 1927 to be used in&nbsp;philosophy of religion classes. In addition, after Tunç’s death in 1958, some of his articles in the field of philosophy of religion were brought together and published under the name Bir Din Felsefesine Doğru in 1959. The importance of this work is that it is one of the first works in the field of philosophy of religion. This study is based on the analysis of Tunç’s works using the textual analysis method and the evaluation of the concepts and discussions in these works. Some studies have been conducted on Tunç’s intellectual personality and his contributions to the scientific field. A work for this study is Mustafa Şekip Tunç, prepared by Hayrani Altıntaş in 1989. The others are postgraduate studies on Tunç’s views on philosophy and the philosophy of religion. Apart from these, there are many articles and books published on Tunç’s views. These studies will also be included in this article. After studying psychology in Geneva, Tunç taught psychology, spirituality and ethics at the Philosophy Department of the Faculty of Literature of Dārūlfūnun between 1919 and 1953. He reflected his psychology-based worldview to all branches of science in which he was interested. For example, according to him, the general method of philosophy consists of analyses in the fields of epistemology, psychology, sociology and ethics. Today, philosophy and the working methods and discussions of these are clearly separated from each other. According to Tunç, the discipline of the philosophy of religion is carried out within the framework of the methods of philosophy. With this view, Tunç made moral and psychological evaluations in his philosophy of religion studies. Henri Bergson’s thoughts were influential in shaping the concepts Tunç used in psychology and philosophy and the discussions he included. Bergson’s concept of intuition in epistemology and his understanding of evolution in ontology are the basic building blocks of Tunç’s philosophy of religion. Therefore, Tunç, as an important follower of Bergson, was an influential figure in the dissemination of Bergson’s views in Türkiye. However, he was not a blind follower of Bergson’s philosophy and method but, adopted a unique perspective blended with his own worldview and Islamic teachings. Tunç’s adoption of an intuitionist attitude in epistemology does not mean that he advocated irrationality. Tunç attaches importance to rational inferences in the scientific field, but he argues that there are fields of study that cannot be reached by reason, such as spiritual fields, and that these fields can be reached intuitively. Tunç also applied his intuitive methodology to his understanding of ontology. With the Bergsonian influence, he states that all beginnings other than God proceed in a state of becoming, and therefore it is impossible to make a complete definition of the nature of being. His view of evolution, which he expressed as the theory of evolution, was an understanding of existence that was not accepted by some Dārūlfūnun instructors. Although there were some differences in opinion among these intellectuals, they generally protected Islamic values and teachings against the anti-religious movements of the age. This attitude was the main mission of&nbsp;&nbsp;Izmirli Ismail Hakkı, Babanzāde Ahmed Naim, Rıza Tevfik Bölükbaşı and many other Dārūlfūnun instructors. They determined the axis of many of their discussions in their works within the framework of this mission. The concept of God is not one of the main discussion concepts of Tunç’s philosophy of religion. According to him, since God is a concept belonging to the field of belief, it should be evaluated in the context of belief. Therefore, he argues that God cannot be known by reason. He criticises arguments for the existence of God in the fields of theology and philosophy in terms of being rational activities. In his philosophy of religion, he considers God an object of his psychological and ontological analyses. For example, regarding religious experience, which he evaluated from a psychological perspective, he presented God as an experienced being, and from an ontological perspective, he designated God as an initiator of the evaluation process. As a result, Tunç laid the foundations of the philosophy of religion in Türkiye with his concepts and discussions in the philosophy of religion and made original and innovative contributions to the field.&nbsp;

Philosophy of Religion in the Faculty of Theology of Dārūlfūnun:  The Method and Contributions of Mustafa Şekip Tunç

Darulfünun Ilahiyat Journal, as a representative of a deep-rooted academic tradition in theology, has made significant contributions to the development of theological research in Türkiye with its 100-year history and scholarly production. This study aims to examine the number, type, language, author profile, educational collaboration, thematic trends, and scientific impact of the articles published in the journal by conducting a bibliometric analysis of Darulfünun Ilahiyat Journal and evaluating the journal’s academic contributions. The journal, which started its publication in 1925, returned to the scholarly publishing process under the Istanbul University Faculty of Theology Journal after a prolonged interruption in 1999. It gained its historical identity by taking the name of Darulfünun Ilahiyat Journal in 2018. According to the bibliometric analysis performed on its publications between 1925 and 2024, 754 academic studies have been published in the journal. It has been observed that research articles constitute the largest share in terms of publication type, and Turkish articles constitute the largest share in terms of publication language. It has been determined that the Basic Islamic Sciences is the department that publishes the most articles. The Islamic Law, Tafsir and Religious Education departments stand out in the analysis specific to the departments. This distribution by department and significant appears to be directly related to the general structure of theological education and the number of academicians working in theological faculties. It has been observed that the authors with the title of assistant professor are the group that publishes the most and that there is a proportional decrease from assistant professors to professors. Accordingly, the academic contribution of researchers in the early stages of their academic careers is remarkable. Bibliometric analyses show that the Darulfünun Ilahiyat Journal receives contributions from various academics. In the journal, where 417 different authors published articles, it was revealed that most of the authors (79.4%) contributed only one article. This resulted from the journal being indexed in international indexes, increasing its visibility in the academic community, and authors from different institutions turning to the journal, especially after 2017. When the author distribution of the journal was analysed by taking into account the Pareto, Lotka and Price laws regarding author productivity, it was determined that it did not comply with the Pareto and Price laws, where a small number&nbsp; &nbsp;of authors contributed scientifically by producing a large number of articles; however, it complied with the Lotka law, where a large number of authors contributed scientifically by making a single publication. This situation can be considered a natural and expected result for the field of theology, which is shaped by twenty different branches of science. Therefore, it is seen that the journal’s policy of publishing academics from various institutions/countries caused diversity to come to the forefront instead of uniformity in the distribution of authors. When the data is examined in terms of academic collaboration, it is determined that most articles published in the journal are single-authored (94.8%). The rate of articles with two or more authors is relatively low. The low rate of multi-authored articles indicates that the culture of collective work is generally limited in the discipline of theology and that the tendency of more than one academic to produce joint projects and research is relatively low. However, there has been an increasing trend in the number of multi authored and interdisciplinary articles since 2017. This trend points to a development towards addressing theological research from a multidisciplinary perspective. The network analysis of academic collaboration shows that the authors mainly collaborate with academics in their faculties. This situation indicates that academic interactions within the faculty largely shape academic studies in the field of theology. It has been determined that academic collaborations between universities are not yet at the desired level, but they have increased in recent years. The total number of citations to the Darulfünun Ilahiyat Journal was determined as 3999. The most cited article received 219 citations, while three articles received over 100 citations. While 43% of the articles published in the journal received no citations, the rate of articles with 1-5 citations was determined as 26.8%. This situation shows that some articles are not sufficiently visible and have a limited impact on the literature. Articles with more than 21 citations are around 10%, while the rate of articles with 50+ citations is 1.6%. Some of the most cited articles focus on religious education/educational sciences, Islamic/Ottoman history, and Sufism. These articles have generally had a broad impact in the academic world, have formed the basis for various studies, and have become one of the reference works in their fields. Similarly, in the analysis of views and downloads, it is seen that the most viewed and downloaded articles are on the same topics. The study shows that many articles have been downloaded in high numbers and that specific articles have reached a wide readership. This indicates that the journal appeals to a wide readership and that the published studies find a response in academic and professional circles. The bibliometric analysis findings show that the journal’s academic productivity has increased over the years, received contributions from different institutions and internationally recognised academics, and continues to develop in terms of academic impact. Based on the bibliometric analysis findings, the following suggestions can be&nbsp;&nbsp;made to increase the academic visibility and scientific impact of the Darulfünun Ilahiyat Journal: Strategies such as encouraging international collaborations, expanding the number of English publications, and giving more space to social sciences and interdisciplinary studies can be implemented to increase the academic impact of the journal. Strengthening the balance between academics at different career levels and increasing academic diversity will positively contribute to the publication policy. In particular, encouraging multi-authored and interdisciplinary articles and creating thematic special issues that bring together academics who are experts and have a say in their fields will increase the academic interaction power of the journal. In particular, more studies on current themes and interdisciplinary topics, such as mushaf research, biofiqh, ethics, spiritual counselling, and early childhood religious education- will increase the journal’s influence in the academic community. The publication of new journals specifically covering these topics by the faculty will not only ease the burden of the journal in different dimensions but also make it easier for them to enter international indexes. Analysing highly cited articles and examining the subject headings and prominent elements in these articles will positively develop the journal’s publication strategy. In addition, increasing social media promotions and sharing articles/abstracts on common scientific platforms (ResearchGate, Academia.edu, etc.) seem essential to increase the number of citations. As a result, this bibliometric analysis is thought to be an essential guide in evaluating the journal’s academic contributions and determining future strategies as we celebrate the 100th anniversary of the Darulfünun Ilahiyat Journal. Similarly, conducting regular bibliometric analyses and improving citation policies will strengthen the journal’s position in the scientific world.

Bibliometric Analysis of the Darulfunun Ilahiyat Journal in its 100th Year

Hakan

Mehmet Şerefeddin Yaltkaya was an influential scholar who lived during the late Ottoman period and the early years of the Republic of Turkey, a time of immense political and intellectual transformation. A polymath, Yaltkaya cultivated expertise in multiple disciplines and held a professorial position at the Dârülfünun Faculty of Theology until its closure. His career coincided with the most challenging period of the Ottoman Empire and the transition to the modern Republic. His contributions were not only academic but also administrative, as he later served as the Deputy President and then the second President of the Directorate of Religious Affairs. Like many intellectuals of his time, Yaltkaya was deeply concerned with the stagnation of the Islamic world and sought ways to address its intellectual and social backwardness, particularly considering Western advancements. During the late 19th and early 20th centuries, Western thought dominated by positivist and materialist philosophies, which reshaped discussions about religion and society. Concepts such as the nature of the sacred and the origins of religion are being increasingly interpreted through human-centred and naturalistic perspectives. These intellectual movements found their way into the Ottoman and later Turkish intellectual landscape, significantly influencing scholars like Yaltkaya. Faced with these new currents, he sought to redefine the discipline of Kalam (Islamic theology) in a manner that could engage with contemporary sociological thought. His most significant intellectual contribution in this regard was his proposal of “Ijtimâî İlm-i Kelam” (Sociological Science of Kalam), which sought to explain Kalam using sociological methods and data. The originality of this project is evident in that Yaltkaya was the first to both name and outline its framework. Yaltkaya’s project significantly shaped by the ideas of Émile Durkheim and Ziya Gökalp, two major figures in sociology. Durkheim’s work on the sociology of religion, particularly his concept of societal sanctity, played a crucial role in Yaltkaya’s thought process. Similarly, Gökalp’s emphasis on national identity and social structures influenced the development of the Ijtimâî İlm-i Kelam project. Yaltkaya’s approach fundamentally revolved around the concept of sacredness as a social construct. His efforts aimed to modernise Islamic thought by integrating sociological insights into theological discourse, a task he saw as essential for engaging with the contemporary world. However, Yaltkaya’s approach was not without its challenges. The primary issue with his project was the potential conflation of divinely sourced sanctity with societal sanctity. Durkheim’s theories suggest that religious beliefs and practices emerge as expressions of collective social consciousness rather than divine revelation. Yaltkaya’s adoption of this framework raised concerns about whether his project inadvertently reduced the divine aspect of religion to a mere social function. It remains unclear whether Yaltkaya was fully aware of this implication or whether he deliberately overlooked it. Nonetheless, this conceptual tension hindered the broader acceptance and development of his thesis.&nbsp;Additionally, various intellectual movements in the early Republican period, particularly those advocating for religious reform, reflected elements of Yaltkaya’s ideas. However, these initiatives often faced resistance and struggled to gain traction. One of the main criticisms of Yaltkaya’s project was that it seemed to depart from a transcendental conception of God by grounding religious beliefs in social structures. This shift challenged traditional theological perspectives and invited scrutiny from scholars who argued that it compromised the metaphysical foundations of Kalam. Furthermore, Yaltkaya’s project lacked a systematic structure, making it difficult to establish a comprehensive theological framework. Despite these critiques, Yaltkaya’s sociological insights into religion, morality, and faith were significant contributions. He attempted to make Islam more comprehensible to modern society by engaging with contemporary intellectual trends. His work demonstrated an awareness of the challenges posed by positivism and materialism, yet his attempt to integrate sociological methods into Kalam ultimately fell short of creating a fully developed theological system. To understand Yaltkaya’s intellectual endeavour, it is crucial to consider the historical context in which he was working. The late Ottoman and early Republican periods characterised by efforts to reconcile Islam with modernity. Scholars and reformers sought ways to address the perceived stagnation of Islamic thought and institutions. Yaltkaya’s Ijtimâî İlm-i Kelam was one such attempt, reflecting the broader intellectual trends of the time. However, his reliance on Durkheimian sociology led to conceptual challenges that prevented his project from achieving a lasting impact. Given these challenges, further research is needed to refine and develop Yaltkaya’s ideas. Although his project was incomplete, it provides a valuable foundation for exploring the social dimensions of religion. Future studies could benefit from incorporating insights from disciplines such as psychology, anthropology, and historical methodology to create a more comprehensive approach to Kalam. By broadening the scope of analysis beyond sociology, scholars may be able to address the limitations of Yaltkaya’s framework and develop new perspectives on contemporary theological issues. In conclusion, Mehmet Şerefeddin Yaltkaya’s Ijtimâî İlm-i Kelam was an ambitious attempt to modernise Islamic theology by integrating sociological insights. However, due to its conceptual ambiguities and its heavy reliance on Durkheimian thought, the project remained an unfinished endeavour. Yaltkaya’s association of sacredness with societal consensus was particularly problematic, as it risked reducing the divine aspect of religion to a social construct. Additionally, the strong influence of Western positivist and materialist currents on Yaltkaya’s thought contributed to the shortcomings of his project. A more productive approach would involve analysing traditional conceptions of the sacred through sociological perspectives without fully adopting positivist frameworks. &nbsp;Despite its flaws, Yaltkaya’s work remains relevant for contemporary discussions on Islam and modernity. His attempt to bridge the gap between theology and sociology highlights the importance of interdisciplinary approaches in religious studies. While his specific framework may not have provided a systematic Kalam model, the broader questions he raised about the role of religion in society continue to be of scholarly interest. By critically engaging with his ideas and addressing their limitations, future research can build upon his efforts to develop a more robust understanding of the relationship between religion and society in the modern world. Ultimately, Yaltkaya’s project serves as a reminder that theological inquiry must evolve in response to changing intellectual landscapes. Although his Ijtimâî İlm-i Kalam did not achieve widespread acceptance, it represents an important step in the ongoing dialogue between Islam and contemporary thought. The challenges he faced underscore the difficulties of integrating sociological methods into theology, but they also highlight the potential for interdisciplinary approaches to enrich our understanding of religion. By revisiting and refining his ideas, scholars can continue to explore new ways of addressing the intellectual and social challenges facing the Islamic world today.

A New Attempt at Theology in The Theological Faculty of Dârülfünun; An Evaluation  of Şerefeddin Yaltkaya (1880-1947)’s Project of Ijtimâi Ilm-i Kalam

Publications exist documenting Dârülfünun, an influential example of 19th-century Ottoman Tanzimat architecture. These works have attempted to analyse the architectural structure and features of this now-lost building through historical photographs and drawings. This study examines rare photographs of Dârülfünun preserved in the Çelik Gülersoy Foundation Istanbul Library, comparing its interior and exterior features with other examples of 19th-century architecture. The promulgation of the Tanzimat Edict in 1839 initiated a period of substantial transformation within the Ottoman Empire, particularly in educational policy. In response to these reforms, the Ottoman administration established a new institution of higher education designated as Dârülfünun. The selected site for this institution was situated adjacent to Hagia Sophia, overlooking the Marmara Sea, on a terrain that had historically accommodated a section of the Byzantine Grand Palace. Historical records indicate the presence of a church at this location, which, following the Ottoman conquest, was repurposed as a “lion house” and a nakkaş (court painter) workshop. Construction started in 1846 under the direction of Architect Gaspare Fossati, using the site of the aforementioned church, which had presumably ceased to exist by the early 19th century. Contemporary sources document that the project was allocated 750,000 kuruş; however, construction activities were temporarily suspended due to irregular disbursement of payments. Before the project’s completion, Architect Fossati’s contract was terminated, necessitating the appointment of Architect Ahmed Efendi to complete the remaining construction work. The Dârülfünun building was ultimately completed in 1863. The architectural composition of Dârülfünun, comprising two substantial blocks connected by a linking section, exemplifies the Neoclassical style. This architectural movement emerged in Europe following the mid-18th century excavations of Pompeii and Herculaneum, where unearthed Ancient Greek and Roman ruins provided fundamental design principles. Within Ottoman territories, the Neoclassical style maintained its prominence from the reign of Sultan Selim III through the end of the 19th century. Scholarly discourse presents diverse interpretations regarding the selection of the European architectural style for the Dârülfünun building. One significant perspective that the design choice was intended to mitigate students’ perceived need to pursue education abroad, as concerns existed regarding the exposure of Ottoman students to potentially subversive ideologies while studying in Europe. The Neoclassical design was thus implemented to create an environment reminiscent of European academic institutions. However, this architectural decision later faced criticism during rising nationalist sentiments. Particularly contentious was the engagement of foreign architect Gaspare &nbsp;Fossati for the project, a choice that scholars deemed problematic given the Ottoman Empire’s distinguished architectural heritage, exemplified by monumental complexes such as the Süleymaniye. The Dârülfünun building’s monumental façade and imposing architectural presence established it as a dominant feature within Istanbul’s maritime skyline along the Marmara Sea. Despite its original educational purpose, the structure’s expansive scale led to its appropriation for administrative functions. The building subsequently housed multiple governmental institutions, including the Ministry of Finance, the Ministry of Foundations, and the Ministry of Justice, until the establishment of the Second Constitutional Monarchy. Following this political transition, it served as the Parliament building, and during the Republican period, it functioned as the Palace of Justice until its destruction by fire on December 3, 1933. Contemporary periodicals documented the conflagration that ultimately led to the building’s demise. Following its ruination, the structure was demolished and the site cleared. The French scholar Ph. Lemerle conducted subsequent archaeological investigations, with comprehensive surveys undertaken by Ali Saim Ülgen, the architect of the Archaeological Museums. While Ülgen’s surveys remain unpublished, Semavi Eyice published select architectural drawings from these investigations. The architectural and decorative characteristics of this no longer extant edifice can be analysed through extant historical photographic documentation and architectural drawings. The structure represents a significant exemplar of Neoclassical architecture, distinguished by its monumental façade featuring a triangular pediment, Ionic capital columns, round-arched fenestration, and refined architectural detailing. Comparable architectural elements, particularly the triangular pediment design employed on the Marmara-facing façade, can be observed in another of Fossati’s works: the current Faculty of Political Sciences building of Istanbul University, which faces the Golden Horn. Analysis of the visual materials preserved in the Çelik Gülersoy Foundation Istanbul Library provides insight into the building’s interior decorative program. The protracted construction period appears to have resulted in the implementation of two distinct decorative styles: Neoclassical and Orientalist. The wreath motif, characteristic of Neoclassical ornamentation, emerged as a prominent decorative element during the reign of Sultan Mahmud II and became increasingly prevalent in architectural embellishment thereafter. The Orientalist influence manifests in floral compositions incorporating distinctive elements of Islamic decorative vocabulary, including salbekli sunburst motifs, rumi patterns, and palmettes. Due to the presence of two distinct styles, it can be argued that the hand-drawn decorations in the building reflect an eclectic, or selective, approach. This article aims&nbsp; &nbsp;to bring the old photographs and drawings from the Istanbul Library archive into scholarly literature. The wreath motif, characteristic of the Neoclassical style, is evident in certain inscription examples, 19th-century tughra designs, and ceiling decorations. Wall decorations featuring salbekli sunburst motifs and floral patterns are observed in numerous buildings. In the halls of the Ministry of War (now the Istanbul University Rectorate building), framed sunburst motifs with sales are prominently featured. Similar decorative elements can also be identified in the old photographs of Zeynep Hanım Mansion, a structure that has not survived to this day. The Dârülfünun building is one of the most significant examples of the Tanzimat architectural approach in Istanbul during its construction period. Its monumental façade, Neoclassical style, and intricate architectural details were so striking that they overshadowed two iconic landmarks of the Istanbul skyline, Hagia Sophia and Topkapı Palace. After the building was destroyed by fire and did not survive to this day, Hagia Sophia and Topkapı Palace regained their prominence in the skyline. Discussions occasionally arise about reconstructing the Dârülfünun building; however, such a project would once again overshadow these historical landmarks. Furthermore, the reconstructed building would appear incongruous with the city’s silhouette, akin to an imposition. It is also important to consider that any potential reconstruction could reduce the city’s most vital tourism area and intensify environmental challenges.

The First Dârulfunun Building with Its Architectural and Decorative Features

Ayşe

With the Tanzimat, the steps towards modernisation began to gain momentum. The establishment of Darülfünun in 1863, aimed at providing Western-style scientific education, marked the beginning of the modernisation movement in education and triggered various reactions in society. Darülfünun is an institution that had significant effects on the social structure in both the Ottoman and early Republican periods during the modernisation and Westernisation process. It has been understood that the success of the modernisation efforts made in the 18th century to eliminate the weakness in the military field depended on the changes that needed to be made in other areas. The modernisation movement that started with the Tanzimat gave birth to new organisations in the bureaucracy and therefore new civil servant cadres. The need to establish Darülfünun arose due to reasons such as the inability of military schools to meet this cadre need, the inadequacy of the old-fashioned master-apprentice method, and the costs of sending students abroad and importing technology and technicians from abroad. In this study, the effects of Darülfünun in the Ottoman and Early Republican periods on the social structure will be examined. Although the names of the Ottoman and Republican Period Darülfünun are the same and are a continuation of each other, there are differences in the way they are perceived due to the changes in the social structure and regime. While the modernisation activities carried out in the Ottoman period were carried out in the form of transferring Western culture, the modernisation activities carried out with the revolutions made in the Republican period tried to bring about cultural change. For this reason, the way in which Darülfünun was perceived within the system differed according to the period. During the Ottoman period, the Darülfünun caused a conflict between traditional and modern institutions. It also helped to increase the visibility of women in social life and raise their level of education. The modernisations and westernizations ideas that became widespread during the Tanzimat and Constitutional Monarchy periods caused significant changes and transformations in social life. While it was a reform carried out to save the homeland, it was also the planner and constructor of salvation. Darülfünun contributed to the maturation of the westernising &nbsp;mindset brought about by the Tanzimat period by nurturing social issues such as social equality, freedom and women’s rights. During the Ottoman period, Darülfünun had various effects on the social structure. First, as an institution outside the traditional educational institutions that were already present in the social structure, it contributed to the emergence of the dichotomy of madrasah-school students. Since its establishment, Darülfünun has been a part of the efforts to eliminate the difficult conditions that the Ottoman state was in and the steps taken to save the homeland. Ottoman society was introduced to scientific knowledge with Darülfünun, and since its first opening, the physics, chemistry, natural sciences and history courses have attracted great interest from the public. However, concerns that the experiments conducted in the courses or some statements contradicted religious beliefs and values led to reactions. These concerns became the focus of critical views towards Darülfünun, and during the Ottoman period, Darülfünun attracted the reactions of the ulema and the public influenced by them by claiming that it was outside the traditional structure. It contributed to the emergence of the dichotomy of madrasah-school students in society. It stood out as an institution outside the traditional educational institutions that were already present in the social structure. The fact that students who will be accepted to Darülfünun are required to come from modern educational institutions and therefore those who are educated in madrasahs are not accepted and that the teachers who will teach in Darülfünun are carefully selected to be people who have received education abroad or foreign teachers clearly reveals the duality. The fact that the courses and textbooks given in Darülfünun and madrasahs are different has revealed the existence of people with opposing worldviews and deepened the distinction between those who are educated in Darülfünun and those who are educated in madrasahs. A period of being stuck between a mindset that supports Westernisation and a mindset that is committed to traditional values has occurred. One of the effects of Darülfünun on social life is that it has contributed to the increase in the visibility of women. Before the establishment of Darülfünun, the new ideas that were widespread and accepted during the Tanzimat and Constitutional periods, the various rights granted to women caused the demand for higher education to mature and subsequently, İnas Darülfünun was established. The aim of those who demanded the establishment of İnas Darülfünun was actually similar to the aim of establishing Darülfünun, which was to save the homeland. Since it was believed that saving the country could not be achieved without women and that mothers were the ones who raised the new generation who would serve in the salvation of the country, women’s education began to be considered important. Another effect seen in social life was that women who received education in modern educational institutions started to take part in working life. With the increase in the schooling rate, taking part in state positions could spread to a wider social base.&nbsp;During the Ottoman period, Darülfünun was criticised for being outside of traditions and was considered too modern and westernising, while the Darülfünun of the early Republican period was criticised for being against modernisation and not supporting the revolutions. The fact that the same institution receives criticism in opposite directions is, of course, directly related to the change in the regime type and the change in the perspective on modernisation and westernisation. What is striking is the difference in the source of the criticism directed at the two different periods. While the reaction to Darülfünun in the Ottoman period came from the people and the ulema, it came directly from the statecraft in the Republican period. In the early Republican period, the ideology of creating national consciousness and national identity caused the severing of ties with institutions and individuals who opposed or did not support the revolutions. Unlike the westernisation and modernisation movements in the Ottoman period, the transformation of social life was targeted in the Republican period.

Darülfünun from the Ottoman to the Early Republican Period: Changes in Education and Social Structure

Ercan

Ahmed Māhir Efendi, who taught tafsīr and kalām for 13 years at the Dārülfünūn Faculty of Theology and Medresetü’l-Vāizīn, is one of the late Ottoman scholars who received his entire education in Kastamonu. He lived between 1860 and 1922 and was a prominent religious scholar and politician of the late Ottoman period. His work titled Mu‘cizāt-ı Qur’āniyya is an important study that examines the miraculous aspects of the Qur’ān and includes methods of interpreting its verses. In this work, Ahmed Māhir Efendi emphasises the miraculous nature of the Qur’ān in terms of its language, eloquence, scientific content, and rulings and follows a specific methodology when interpreting the verses. This book, which can be considered a compilation of his articles published in various newspapers between 1908 and 1909, is among the Ottoman Turkish tafsīr works of the Tanzimat and post-Tanzimat period (1839-1922). It was printed in Istanbul in 1328 (1910) and comprises 278 pages. The work is divided into two main parts, with the first part comprising articles published by Ahmed Māhir Efendi in newspapers between 1908 and 1909, which is the focus of our study. At the time of the book’s publication, Ahmed Māhir Efendi was a deputy representing Kastamonu. The work begins with an introduction and then addresses various timeless issues of Islam under 29 headings. These issues are explained through verses that highlight the miraculous nature of the Qur’ān, emphasising the moral and social principles and needs of Islam. Regarding the purpose of the book, the author states that he wrote it to affirm constitutionalism by citing verses from the Qur’ān and the Prophet’s hadīths that explain and interpret these verses. He also mentions that some parts of the book consist of articles published in newspapers as a form of religious service. The work frequently references the universality and miraculous nature of the Qur’ān, emphasising its relevance to all times and places. The author asserts that Islam is not opposed to progress or modern civilisation but rather commands civilisation, as evidenced by the Qur’ān and hadīths. This book, composed of articles written to support the constitutional revolution, addresses political, social, and moral issues. Although the work is not directly related to Qur’ānic sciences, its content, which emphasises the superiority and miraculous nature of the Qur’ān, allows&nbsp;&nbsp;it to be classified as a tafsīr-related work. As a staunch supporter of the constitutional system, Ahmed Māhir Efendi states in the introduction to Mu‘cizāt-ı Qur’āniyya that he wrote the book to dispel the misconception that Islam is opposed to progress and development and to prove that Islam commands civilisation. The work also highlights Ahmed Māhir Efendi’s support for constitutionalism and the Unionist movement. In the introduction, he explains that the constitutional government was established on the foundation of true Islamic civilisation as outlined by the Qur’ān, encompassing all necessary social rules and general administrative laws for humanity from both religious and political perspectives. However, he notes that over time, this system of governance degenerated into despotic rule due to internal conflicts. The author wrote his work for the public and, with a few exceptions, avoided detailed grammatical analyses. Due to his familiarity with poetry, he provided detailed explanations by citing examples from the poems of Arab poets. To establish the legitimacy of the issues he addressed within Islamic history, he referenced events from the time of the Prophet and Islamic history. For example, under the heading “Islam and the Science of Medicine”, he discusses the importance of medicine in Islam, citing the verse “Eat and drink, but do not waste” (al-Aʿrāf 7/31) to emphasise the importance of healthy eating and evaluating the plague during the time of Caliph Umar. He also recounts an incident involving the Abbasid Caliph Hārūn al-Rashīd. In his work, the author sometimes provides the full Arabic text of the verses he uses, while at other times he only includes the relevant portion. Alongside the Arabic texts, he often provides translations of the verses, though sometimes he omits them. He typically concludes each article with a verse relevant to the topic, striving to centre his writings around the meanings of the verses and blending his explanations with their interpretations. He tries to support each verse he cites with one or more hadīths. In his work, Ahmed Māhir Efendi uses over a hundred hadīths, first presenting the text of the hadīths and then explaining its relevance to the topic. However, he does not provide the chain of narrators for any hadīth, nor does he comment on their authenticity or cite their sources. In addition to using verses and hadīths, the author draws on the sayings of the companions of the Prophet. To make the issues he discusses more memorable and concrete, and particularly to ground the religious legitimacy of the constitutional system, he cites prominent sayings of the companions, as well as examples from the lives of the tābi’īn and other Islamic figures related to governance. Although this work is not a direct Qur’ānic tafsīr or a book on Qur’ānic sciences, the way the topics are addressed, the frequent references to verses, the extensive explanations provided, and the overall emphasis on the superiority and miraculous nature of the Qur’ān allow it to be classified as a tafsīr -related work. When considered as a whole, it can be said that the work, though not entirely, carries the characteristics of a thematic tafsīr.Ahmed Māhir Efendi adopts an approach that emphasises the compatibility of the Qur’ān with science. In his work, he draws attention to the truths indicated by the Qur’ān in fields such as natural sciences, astronomy, and biology. This reflects traces of the scientific tafsīr tradition in his methodology. While remaining faithful to the classical tafsīr tradition, Ahmed Māhir Efendi not only repeats it but also offers new interpretations suited to the needs of his time. He is concerned not only with the theoretical aspects of the verses but also with their practical messages for daily life. He particularly highlights the Qur’ān’s guidance on moral and social issues, demonstrating a societal dimension in his tafsīr methodology. One of the primary aims of Mu‘cizāt-ı Qur’āniyya is to demonstrate the miraculous aspects of the Qur’ān. Ahmed Māhir Efendi thoroughly examines the miraculous nature of the verses in terms of their wording, meaning, eloquence, and scientific content. In conclusion, it can be said that the tafsīr methodology employed by Ahmed Māhir Efendi in Mu‘cizāt-ı Qur’āniyya is both rooted in the classical tafsīr tradition and responsive to modern needs. His method for interpreting the verses integrates linguistic, historical, rational, and scientific dimensions, presenting a holistic approach. This work remains an important resource for those seeking to understand the miraculous aspects of the Qur’ān.

The Method of Interpreting the Verses in the Mu‘cizāt-ı Qur’āniyya of Ahmed Māhir  Efendi, One of the Lecturers of Tafsīr in Dārülfünūn Theology

İsmail

Sultan

The foundations of the modern higher education concept in the Ottoman Empire began to be laid during the Tanzimat Period when reform efforts were accelerated. In this context, the idea of establishing a structure similar to the university model in the West emerged to contribute to scientific studies. As a concrete reflection of this idea, after several attempts, the Dârulfunun, which was opened in 1900, gained significant importance in the Ottoman scholarly world as one of the most comprehensive educational institutions of the period. Shaped within the unique socio-political and cultural structure of the Ottoman Empire, the Dârulfunun adopted a curriculum that included both traditional Islamic sciences and a Western-style understanding of science. Thus, it established a bridge between madrasa education and modern higher education, contributing to the training of a new generation of academics and intellectuals. The educational system of the Dârulfunun, known today as the Faculty of Theology, the Faculty of Ulûm-i Âliye-i Dîniyye and the Faculty of Literature, provided a significant scientific production environment, particularly in the fields of Islamic sciences and literary history. The Faculty of Ulûm-i Âliye-i Dîniyye offered various courses under the umbrella of Islamic sciences, while the Faculty of Literature included courses on Turkish, French, Persian, and Arabic literature, as well as language courses. A scholar who taught at these faculties was Mehmed Fehmi (d. 1944). Born in Baghdad, Mehmed Fehmi was proficient in Arabic, Turkish, Persian, and French. He had profound expertise in Arabic and literature and was well known for his work Târîkh-i Edebiyyât-ı Arabiyye, which he authored on the history of Arabic literature. This work is the first history of Arabic literature written in Turkish and serves as a crucial academic resource in this field. This study examines Mehmed Fehmi’s academic career, his teaching methods at the&nbsp;&nbsp;Dârulfunun, and the content of Târîkh-i Edebiyyât-ı Arabiyye (History of Arabic Literature). In this regard, the research seeks to answer the following key questions: Through what processes was Mehmed Fehmi appointed as a faculty member at the Dârulfunun? What methods were used in teaching Arabic literary history at the Dârulfunun? Were these methods effective in assessing the students’ levels? Did the work Târîkh-i Edebiyyât-ı Arabiyye meet the expectations of students at the time? How did the content, style, and academic aspects of the work align with the educational approach of the Dârulfunun? Within this framework, the study examines various aspects such as the educational mission of the Dârulfunun, its academic standards, the qualifications of its faculty members, and the compatibility of students with the institution. This study is particularly significant for understanding the development process of Arabic literary history education in Turkey. Indeed, research on such sources is essential for a better comprehension of the transformations in higher education and the quality of academic production during the transition from the Ottoman Empire to the Republican era. Using descriptive analysis and critical review methods, this study evaluates Fehmi’s work in terms of both content and methodology. The research reveals the academic qualities and pedagogical value of the work within the context of the educational approach of the period. In this respect, the study provides information for a comparative evaluation of the fundamental dynamics of Arabic literary history courses taught in contemporary universities and Târîkh-i Edebiyyât-ı Arabiyye. It is important to note that Mehmed Fehmi’s work not only presents a historical narrative but also serves as a multifaceted resource that thoroughly examines the periods of Arabic literature, its prominent figures, their works, and linguistic characteristics. Additionally, the work is written in a student oriented style, offering a systematic structure suitable for teaching. As a comprehensive textbook for higher education students of the period, this study reflects an original, meticulous, and scholarly approach to Arabic literary history. As a result of this study, it has been determined that Târîkh-i Edebiyyât-ı Arabiyye offers an interdisciplinary perspective in accordance with the educational philosophy of the Dârulfunun. This book not only provides historical knowledge but also presents a methodological perspective that meets the academic needs of the time. It deeply analyzes the primary sources of Arabic literature, significant figures, and their works while applying a critical approach to the texts. One of the notable features of the work is its language and style, which are tailored to engage students. The didactic structure of the book aligns with the curriculum established within the educational policies of the Dârulfunun. Presenting the historical development of Arabic literature in a clear, fluent, and academic manner, this work follows an instructive method aimed at helping students better grasp the subject. Based on the data obtained and the analyses conducted, Mehmed Fehmi’s work is&nbsp;&nbsp;identified as a crucial resource for understanding the academic foundations of Arabic literary history education at the Dârulfunun. When compared with contemporary Arabic literary history courses taught at universities, the structural analysis of the work offers valuable insights into the historical development of this field in Turkey. This study not only explores the impact of the Târîkh-i Edebiyyât-ı Arabiyye (History of Arabic Literature) at the Dârulfunun but also delves into the broader academic context of Ottoman higher education, focusing on how Arabic literary history was approached and taught within this system. This study examines the institutionalisation of Arabic literary studies at the Dârulfunun, emphasising its role in shaping the intellectual framework and curriculum of Ottoman academic circles during the late 19th and early 20th centuries. By analysing the pedagogical strategies, content, and goals of Târîkh-i Edebiyyât-ı Arabiyye, this study highlights the intersection of Ottoman modernisation efforts and the preservation of classical Arabic heritage, reflecting the empire’s complex engagement with both Eastern and Western intellectual traditions. Furthermore, this study aims to enhance our understanding of the broader academic landscape of the Ottoman Empire by investigating the intersections between language, literature, and higher education during a period marked by significant socio-political transformations. This research underscores the importance of interdisciplinary approaches in examining how the Ottoman intellectual elite engaged with Arabic literary traditions and how these traditions were integrated into the empire’s educational reforms. To build upon the findings of this study, future research should promote comparative and interdisciplinary methodologies, not only to deepen our knowledge of literary history instruction within the Ottoman Empire but also to explore its connections with other educational systems of the period. A comparative analysis with other imperial or regional systems of higher education could offer valuable insights into the global academic trends of the era, while interdisciplinary approaches could further illuminate the nuanced relationship between literature, language, and empire-building in the Ottoman context.

The First Traces of Arabic Literature Courses in Dârülfünun: The Case of Mehmed  Fehmi’s Târîkh-i Edebiyyât-i Arabiyye, a Faculty Member of the Faculties of Theology  and Literature

Faima

This study provides an in-depth analysis of the contributions of Manastırlı Ismāil Hakkı (1846-1912), a distinguished late Ottoman scholar, to the methodology of tafsīr (Qur’ānic exegesis) and assesses the enduring impact of his innovations on modern academic practices. The research emphasises the critical role of Dārulfunūn—widely recognised as the intellectual hub during a transformative period in the late Ottoman era—in redefining the science of tafsīr and shaping its methodological terminology. As a professor at Dārulfunūn, Manastırlı not only played a key role in establishing the academic traditions of his time but also advanced a systematic approach to tafsīr methodology. His work is particularly noted for its innovative treatment of asbāb al-nuzūl (the circumstances surrounding revelation), his insightful interpretations concerning repeated revelation, and his comprehensive analysis of the historical contexts of Qur’ānic narratives, all of which are essential considerations in contemporary tafsīr research. This study highlights the significance of classical tafsīr methodologies and modern academic approaches for contemporary research. In this context, the research examines how Manastırlı’s works have contributed to the methodological foundations of modern Qur’ānic studies. The study employs a qualitative research approach, analysing primary sources, including Manastırlı’s work and classical Ottoman tafsīr references. The findings indicate that Dārulfunūn marked an academic turning point in the science of tafsīr and that Manastırlı Ismāil Hakkı played a crucial role in this transformation. Throughout history, the discipline of Qur’ānic exegesis (tafsīr) has not remained static; rather, it has evolved through numerous methodological shifts that mirror the diverse intellectual traditions and interpretive practices of different eras. These transformations have been driven by changing scholarly perspectives, the advancement of linguistic and historical analytical tools, and the shifting socio-political landscapes that influence how texts are read and understood. As a result, each era of tafsīr reflects its own unique blend of traditional insights and emerging academic frameworks. Within this dynamic context, Manastırlı Ismāil Hakkı emerges as a pivotal figure whose work has significantly contributed to the systematisation of tafsīr methodology. A rigorous synthesis of linguistic precision with deep historical contextualization marks his scholarly endeavours. By meticulously analysing the language of the Qur’ān alongside the historical circumstances of its revelation, Manastırlı provided a structured approach that enriched the interpretive framework of the text. This dual focus not only enhanced clarity in exegesis but also laid the groundwork for a more methodical and reliable interpretation process. A central element of Manastırlı’s approach is his detailed examination of the asbāb al nuzūl (occasions of revelation). He established clear, systematic criteria for determining the circumstances under which specific Qur’ānic verses were revealed, thereby helping&nbsp; &nbsp;to demystify the contextual factors that influence their meaning. By rejecting subjective reasoning and emphasising the reliability of historical narrations, his methodology offers a balanced perspective that remains influential in modern tafsir studies. In essence, Manastırlı’s contributions serve as a bridge between the rich traditions of classical exegesis and contemporary academic practices. His work not only standardises key principles of Qur’ānic interpretation but also continues to inform and inspire modern scholars, ensuring that the profound insights of traditional tafsīr are preserved and adapted to meet the challenges of today’s academic environment. The primary aim of this study was to critically analyse the methodological principles established by Manastırlı and to highlight their significance for modern Tafsīr studies. Although current tafsīr research remains deeply rooted in classical exegetical traditions, it has also undergone significant shifts in both terminology and methodological practices. Manastırlı’s contributions, particularly his detailed analysis of asbāb al nuzūl, his exploration of the interrelationship between Qur’ānic narratives and their historical contexts, and his treatment of the issue of repeated revelation, serve as an essential reference point for understanding the evolution of tafsīr methodology. By examining Manastırlı’s works in depth, this study seeks to illuminate the continuity and transformation within Ottoman tafsīr methodologies and to demonstrate how these classical approaches have been adapted to meet the demands of modern academic inquiry. In doing so, it highlights the enduring relevance of Manastırlı’s systematic methods and provides a framework for evaluating the impact of traditional exegetical techniques on the evolution of contemporary Qur’ānic scholarship.This research employs a qualitative methodology to investigate Manastırlı Ismāil Hakkı’s perspectives on tafsīr methodology through an extensive literature review. The study synthesises both classical and modern approaches to Qur’ānic exegesis by systematically analysing a broad range of primary and secondary sources. In doing so, it examines key aspects of Manastırlı’s methodological framework—particularly his rigorous approach to determining the asbāb al-nuzūl, his analysis of the interplay between general legal rulings and their specific causes, and his treatment of repeated revelation— in relation to contemporary academic trends in Qur’ānic studies. One notable feature of his methodology is the precision with which he identifies asbāb al-nuzūl, emphasising the necessity of relying on reliable narrations and eschewing subjective reasoning in establishing these contexts. This commitment not only underscores his dedication to preserving traditional tafsīr principles but also serves as a critical point of comparison for evaluating methodological differences between schools of thought—those that demand narrative coherence versus those that allow for the possibility of multiple revelations for a single verse. When we examine the influence of Manastırlı’s work on modern scholarship, it becomes clear that his carefully developed, systematic criteria for tafsīr methodology&nbsp; &nbsp;have become indispensable for contemporary academic research. His contributions have played a pivotal role in standardising the principles of Qur’ānic exegesis, as he emphasised the importance of maintaining methodological consistency and conducting rigorous analyses of primary sources. Notably, his meticulous process of evaluating historical narrations has left a lasting mark on the evolution of academic Qur’ānic studies. In conclusion, Manastırlı’s contributions—especially within the influential environment of Dārulfunūn—demonstrate his role as a vital link between traditional exegesis and the evolving landscape of academic inquiry. Even as modern methodologies and terminologies continue to evolve, his systematic approach and precision in interpreting the Qur’ān remain highly relevant. His enduring scholarly legacy offers essential insights into how traditional interpretative methods can be preserved and effectively integrated to address the challenges of modern exegetical research.

Manastırlı İsmâil Hakkı’s Fusūlu’t-teysîr fî usūli’t-tafsīr and the Influence of Dārulfunūn

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In this article Fuat Sezgin’s claims about the early written sources of the hadīth before the al-Kutub al-Sitta are expanded and discussed according to Arabic Language sources written before the al-Kutub al-Sitta. In order to verify the authenticity of these claims, the ahādīth and the chain system in the al-Baṣra and al-Kūfa Arabic Language books are determined. If the aḥādīth given in these sources comes before the al-Kutub al-Sitta this means that we can reach earlier sources for some ahādīth except the hadīth books. In addition, the method of using the hadīth in these sources, isnāds, and the possible isnāds are examined in a chronological and comparative way. Therefore there are two main questions in this study. The first is “Does the hadīth feature in the Arabic Language Sources” and the second is ”With what method did they give a place to the hadīth.” In order to answer these questions, fundamental and early Arabic Language sources were used such as Halil b. Ahmed’s Kitāb al-ʿAyn which represents the Basra School’s methods and Yaḥyā b. Ziyād al-Farrāʾs al-Maʿāni al-Qur’ân which represents the al-Kūfa School’s methods.The work titled Kitāb al-ʿAyn of Khalīl b. Aḥmad, the first representative of the Basra school, includes somewhat extensive use of the hadīth. Indeed, approximately three hundred and forty one hadīth narratives are included in this work. Of these, two thousand and fifty were narrated only as hadiths, seventy were related to Rasūlullāh and thirty one to the companions. Apart from this, there is no usage of isnād in the work. If we analyse these numbers, we can say that seventy three percent of the narratives are passed only as hadīth, twenty one of them refer to the Prophet and six percent of them to the companions.In this regard, it can be said that only 25% of the narratives of Khalīl b. Aḥmad, conveyed as hadīth, were mentioned in the hadith works before Khalīl b. Aḥmad, Therefore, we can say that Khalīl b. Aḥmad’s work is the first source for many hadīth. In addition, these hadīth, which Khalīl b. Aḥmad described as hadīth, were also conveyed as marfū‛ and mawkūf in hadīth works after him.&nbsp;When the isnads of the narratives are examined, it can be seen that narrators come from different regions such as Kūfa, Basra, Mecca and Medina. In addition, we can say that there are many hadīths in the work that can be described as ṣaḥīḥ (authentic).&nbsp;When it comes to the question of how the hadith narratives reached Khalīl b. Aḥmad, we see that there is a common name in most of the isnāds. This name is Ayyūb asSakhtiyānī (d. 131/749), one of the hadīth narrators. Hence he is also the teacher of Khalīl b. Aḥmad and can be considered to be the person that Khalīl b. Aḥmad, took the hadīth narratives from.The second source of this study is al-Farrāʾs al-Maʿāni al-Qur’ân The most important feature of al-Farrāʾ is that he includes hadīths with isnād in his book. Indeed, as far as we could determine, there are one hundred and sixty seven narratives of hadīth with isnad.&nbsp;Adding the ones with isnads, this number reaches four hundred. Approximately seven of these narratives are based on the Prophet, seventy on the companions and the remaining on the next generations such as ʿAlqama b. Qays (d. 62/682) Masrūk b. al-Ecdā‛ (d. 63/9- 683), Saʿīd b. Cubayr (d. 94/713), Ibrāhīm al-Nakhaʿī (d. 96/714), Mujāhid b. Cabr (d. 103/721), Sulaymān b. Mihrān al-Aʿmash (d.147/764). If we compare these numbers, it can be seen that four percent of the narratives were based on the Prophet, 41 % on the Companions and 55 % on the next generations.&nbsp;Looking at the next generation, it can be seen that the work has the isnād system of the Kūfa region. Moreover, the fact that he includes mubham narrators in thirty three and balāg mode in twenty three of the isnāds is a reminder that the isnāds of ahl alra’y are used in the hadīths. Indeed, the ittisāl in the isnāds in this regard are not very important. The same understanding exists in the Kūfa language school. However, an important feature of the Kūfe language school separating them from ahl al-ray is that they include ʿAbdallāh b. ʿAbbās narratives more than ʿAbdallāh Ibn Masʿūd. Furthermore, when we look at the numbers of the narratives of the companions, we see that fourteen of them are conveyed from ʿAlī , twenty seven from ʿAbdallāh b. ʿAbbās, eighteen from İbn Mesud, six from Aisha, two from Abu Bakr and two from Omar. If we evaluate these numbers, we see that 23% was conveyed from ʿAlī , 37% from ʿAbdallāh b. ʿAbbās, 25% from ʿAbdallāh Ibn Masʿūd, 9% from Aisha and the remaining 6% from Abū Bakr and Omar. But, it is inevitable to say that al-Farrāʾs hadīth generally is not a first source for hadīth. We can find them with their isnāds in ʿAbd al-Razzāq al-Ṣanʿānī’s book and in the other hadīth books before al-Kutub al-Sitta.

The Function of Hadīth Chains in the Arabic Language Sources (First Three Centuries of Islam)

Sümeyra

Autism is defined as the inability to establish relations with people and situations, the inability to use the language in an adequate and accurate manner, an obsessive repetition of the same behavior, and a developmental problem in which various obsessions are observed. There is no absolute treatment for this developmental problem, which manifests itself in the first or second years of life. However, individuals who have autism are brought into society through education.In Turkey, the education of individuals who have autism is carried out in special education schools, in Inclusive Classes at schools, and in private training centers after the diagnosis is made with individual tests. In these centers, education is carried out with many different disciplines. The Religious Culture and Moral Knowledge (RCMK) courses took their place in special education curricula as a compulsory course for the first time in 2010. This decision brought with it many debates on the existence and teaching of religious courses in autistic individuals. When the literature is reviewed on the possibility of religion and religious education in autistic individuals, it is seen that there are some opinions arguing that autistic individuals cannot perceive religion, and therefore, it is not possible for them to receive any religious education.&nbsp;The basis of these views is that individuals with autism are not able to perceive abstract concepts, metaphorical discourses and symbolic expressions and are insufficient in socializing. The basic arguments of the previous studies are that religions include abstract and symbolic expressions and the participation to congregations is compulsory, which do not comply with the aforementioned characteristics of the autistic individuals. On the other hand, there are also several viewpoints in the literature arguing that autistic individuals are able to perceive religion, create their own image of God, and in case appropriate conditions are prepared, can worship. On the basis of these viewpoints, there is the idea that abstract religious concepts may be explained by using appropriate methods and techniques, and positive contributions may be made to autistic individuals by making use of the socializing sphere of the religion when appropriate conditions are prepared.The different viewpoints on this subject in the literature may affect the legitimacy of the existence of religious courses that are prepared for autistic individuals; and may also be important in determining whether the subjects in the curriculum are suitable for individuals with autism. Based on this, in the present study, previous studies conducted on the possibility of religion and religious education in autistic individuals were examined, and the Religious Culture and Moral Knowledge curricula that were prepared for autistic individuals were evaluated in the light of the data reported by these studies. As a result of the study, it was determined that all of previous studies on religious education in autistic individuals were conducted with individuals who had religions other than Islam or with their families. However, the unique structure of the Islamic religion differs from other&nbsp;religions with the teaching and perception form of it. Based on this, it was decided that the current studies should also be conducted with children of Muslim families in Turkey. In addition, in the literature review, it was also determined in previous studies reporting positive results that practical subjects were focused on in religious education. It was also emphasized that individuals should participate to rituals in an applicable way, Allah should be perceived as a “being” that the individual should feel an attachment and pray to, and religious expressions should be used in everyday life. In this context, it was observed that the RCMK curriculum was based on cognitive acquisitions, and that there were very limited acquisitions on affective and psychomotor fields.In this context, it is possible to argue that the current curriculum does not overlap with the relevant literature at an adequate level. Another interesting point about the RCMK is that the curriculum was prepared for students who had moderate-to-severe mental disabilities and autism spectrum disorder. However, in actual fact, autistic individuals with high-functioning may show different developmental characteristics that are specific to autism, and they may also have normal intelligence function or some superior abilities. The current curriculum does not address high-functioning autism, and there are no other separate curricula prepared for them. In this case, it may be recommended to conduct curriculum development studies for individuals with high-functioning autism. In addition, it was also determined as a result of the present study that the needs of the individuals with autism in terms of religion and religious education must be determined; and subjects, contents and learning-teaching activities must be prepared in line with these needs.&nbsp;It is considered that this study, which was conducted with the Literature Review and Content Analysis Method will shed light on the religious education issue in autistic individuals, which has emerged as a new field of application in our country; and will contribute to curriculum development studies for Religious Culture and Moral Knowledge courses.

Religious Culture and Moral Knowledge Course Curriculum for Children with Autism: A Study on the Debates on the Possibility of Religion and Religious Education

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This study focuses on the notion of non-fixed heavy punishment in Hanafi penal tradition and its reflection in classic Ottoman kânûns. As is known, in Islamic criminal law, there are severe fixed penalties called had or kısas. These penalties are determined by the Shâri‘a, and take a variety of forms ranging from amputation to death. Apart from these penalties, the public authority is also authorized to impose heavy sanctions when necessary. Hanafî jurists use the terms ta‘zîr and siyâsa to express these sanctions. Those called siyâsa are marked as aggravated. Some authors emphasize this aspect in particular. In fact, in the Hanafî doctrine, the ta‘zîr, which is the basis of siyâsa, is accepted as lighter punishment than for fixed penalties. Apparently, ta‘zîr sanctions that reach or exceed the fixed penalties in terms of being aggravated, are called siyâsa to adhere to this rule.Hanafî jurists often associate non-fixed severe penalties with two causes. These are repetitions of an offense (tekerrur) and the effort for corruption of society (sa‘y bi’lfesâd). Repetition of offenses, which is generally considered to be a cause for severe penalty, usually occurs when certain crimes are committed a second time after being proven guilty. The effort for corruption of society is also generally admitted as a cause for severe penalty, because the perpetrator is attempting to disrupt society. In the Hanafî penal tradition, it is understood that habitual criminals can be heavily punished directly by the public authority on the grounds that they are working to disrupt society. This idea has evolved over time. In this context, Hanafî jurists state that those who commit crimes such as sodomy, killing someone by strangling, or robbery for the second time can be sentenced directly to death by public authority. This understanding can potentially include some crimes that disrupt society even if they are not habitual. Indeed, some Hanafî jurists state that a thief can be sentenced directly to death by the public authority on the grounds that he/she is attempting to disrupt society, whether or not the crime is habitual. From this perspective, even if the crime has been committed only once, it is regarded as repetitive because it deeply disturbs public interest.In the classic Ottoman law books, many references are made to the non-fixed heavy penalty concept of Hanafî. However, elements such as tekerrur, fesâd, and siyâsa, which constitute this understanding, are generally not mentioned together in the articles of law. In most cases, the term siyâsa alone is considered sufficient to imply the basis on which the punishment from the Hanafî tradition is based. This term, which often refers to severe penalties such as death or amputation in the law books, does not impose fines, and is generally related to penalties for habitual criminals who are believed to have attempted to disrupt society. Some articles of the law state that the offense should be habitual to receive heavy punishment, and this condition implicitly includes the rest of the formula. If the perpetrator is a habitual criminal, he or she will be penalized directly by the public authority for working toward the deterioration of society. For instance, some provisions of law order the execution of anyone who has stolen a few times and hand amputation&nbsp;for those who make it a habit to stab somebody or pick somebody’s pocket, and nose amputation for those who habitually corrupt women-men relations. In these provisions, the Ottoman lawmakers seem to be inspired by the concept of Hanafî repetition.&nbsp;In some articles of law, we see that the Ottoman rulers severely punish non-habitual criminals directly according to their own will. They use the death penalty for some crimes besides fixed ones without mentioning repetition. For example, they order hanging for wrongdoers who enter a shop or a house for the purpose of theft, who burn a shop or house deliberately, and who print counterfeit money. It is understood that these wrongdoers are considered habitual criminals for damaging the public interest and that they are to be included in the non-fixed heavy penalty formula. However, it should be noted that this inclusion may open the door to arbitrary and oppressive siyâsa, which some jurists are concerned.

Non-fixed Heavy Penalty Formula from Hanafi Tradition to Classical Ottoman Kanuns

In our age, as a result of the phenomena of technology, individuality, and globalization, the divorce rate is rapidly increasing despite the change in family structure. Divorce can cause various psychological effects such as trauma. Therefore, the divorced individuals and their children need psychological and social support.&nbsp;With a divorce, if both members are adaptable, it can either prevent the divorce from happening or be a factor that affects an amicable divorce; detecting divorce enhancing or inhibiting factors is an important issue.As in many other areas, religion or religiousness play an important role in the continuation of marriage and divorce. This drove the reasons investigated in our study for what causes a divorce. Divorced individuals were asked questions about the effect of religiousness in the process of marriage and divorce. This research will contribute to the field of marriage and divorce in terms of eliminating the lack of adequate study of the religiosity factor.&nbsp;Our study conducted interviews with 20 divorced people, including ten women and ten men. The majority of the participants we interviewed were middle aged adults with a high level of education, who spent most of their lives in Istanbul, and who participated in certain professions. Female participants, in particular, needed jobs to make a living during or after the divorce.Based on the findings, we cannot say to remove the high educational level as a factor of divorce. In fact, it is effective for women to display a more decisive attitude toward divorce.Most participants chose to get married based on the emotional factors “appearance” (8 people), “love to be/to like” (8 people). Also “being religious” (6 persons) and “not suitable for families” (4 people) criteria were significant. According to this, being religious is among the criteria sought in marriages.We can say that these two options, which are connected with each other, such as exterior appearance and being in love, are not functional in maintaining the marriage in terms of the marriage criteria and that it is more important to approach marriage from a logical point of view.According to participants at the beginning of a divorce, the research results of “deception/ deceived” (9 people) were at the top of the list. The second reason is “indifference” (6 people). This was followed by “communication” (5 people), “irresponsibility” (5 people), and “economic reasons” (5 people). “Psychological violence” (4 people), “physical strength” (4 people), “disrespect” (3), and “jealousy” (3) are also among the causes of divorce. The deception angle, after women had been deceived, led them choosing “irresponsibility” (5 people) as a major cause of divorce, and men chose “indifference” (4 people).&nbsp;The reasons for divorce that emerged in our research show parallels with other research. According to participants, divorce does not depend on a single cause; we see a negative situation could cause different problems. Also, disrespectful communication problems in couples and the emergence of situations such as irresponsibility, poor communication within the family, and being unable to relate to one another are other reasons. According to this, spouses did not spend time together, and the lack of pleasure in performing activities together may be among the reasons behind the conflicts within the family.For the majority of the participants, more attention should be given to the premarital period rather than the prevention of marriage or divorce. According to them, first of all, people should get to know each other and their families better. The biggest regret from the majority of the participants is that they married quickly, without getting to know the other side and their family. In the process of divorce, individuals expected more functional mediation than their relatives. The participants expected more help from their relatives.When we asked the interviewers whether religiousness had any function in the attitudes of spouses and their divorce, they emphasized that they were generally more moral than religious. This situation shows that the spouses who promote themselves as religious do not turn their words into behaviors, and they exhibit unethical behavior in family life. Accordingly, based on the opinions of respondents, those who said that they mostly defined themselves as religious, had a piety factor in the moral dimension of marriage and divorce, which had an important function in terms of the experience.&nbsp;Conflicting words and behaviors are seen before and after marriage, causing people to become disillusioned and breaking the feelings of trust that spouses have toward each other. Therefore, deception is the most important cause of divorce. In considering the moral sense of priorities from each of the spouses, honesty, loyalty, and respect are expected. After sacrifice and altruism, moral values such as responsibility and compassion come to the fore. However, it is also important to know the attitudes of the people who were looking for these criteria against their former spouses. Therefore, bilateral negotiations need to be conducted with divorced people, and work done with qualitative research on religiosity will be useful.

The Role of the Religiosity Factor in Relation to Marriage Experiences and Divorce Process

Hafize Şule

Christian Zionist ideas have been embraced by many presidents in American politics, but the power of Christian Zionism in American politics became clear after Donald Trump was elected in November 2016. He recognized Jerusalem as the capital of Israel, which had been a long-term ambition of the American Christian Zionists and Jewish Zionists. In this study, Christian Zionists and their theo-political approach will be discussed. In addition, the active participation in politics among evangelical Protestants with an emphasis on their prioritising of Jews and Israeli policies in American politics will be examined. This topic, which can be linked not only to the field of sociology of religion but also to all fields of social sciences, is important for understanding the debates and social poles in American society, as well as for making sense of the determinants of US policy, especially toward the Middle East. The reason behind the US-based Israeli policies in the Middle East has a theological and ideological justification.&nbsp;In this descriptive work, I will seek answers to the questions of “who are the Christian Zionists?”, “what constitutes the roots and fundamental doctrines of Christian Zionism?” and “how do Christian Zionists view world politics?” In this context, I will draw attention to the fact that Zionism is not only a concept related to Judaism and that there have been many non-Jewish Christian Zionists in the past and many who are still actively present in the American administration. My work sets out the conceptual framework of Christian Zionism as a theo-political ideology and sheds light on the historical background of the subject; It also aims to clarify how the ideology in question has gained power and become an effective discourse within American Protestantism. In this context, the study will trace the imperialist policies of the British Empire on Ottoman lands in the first half of the 19th century when Christian Zionism first emerged; then, the main elements of the Christian Zionists’ ideological and theological approaches to social and political processes, the extent of how Jews benefitted will be discussed, and their effects on American politics will also be pointed out.Christian Zionism has, in general, evolved from evangelical and fundamentalist Christians. This approach adopts the reading of The Bible with a literal, premillennial approach and takes Biblical eschatology crucial. In order to understand the Christian Zionists’ support for Israel and their insistence on directing American policies, it is necessary to consider the pre-millennial dispensationalism that centered on Jews and the doctrines of the End Times. Pre-Millennial dispensationalism is the fundamental doctrine of Christian Zionists. In addition, Christian fundamentalists are based on the literal (literalism) reading of the scripture. While giving Jews a central place in the doctrine of the End Times, they have a very negative attitude towards Muslims.&nbsp;In general terms, the term “Christian Zionist” is given to a constituent of the most influential apocalyptic beliefs of today’s American society, which emerged in Britain in&nbsp;the 19th century, later coming to the US in the middle of the same century. Christian Zionism, which proposes rather radical ideas, is widespread among American Protestants. According to the results of a 2013 poll conducted by the Pew Research Center, 82% of the white evangelical Protestants in the United States believe that Israel was given to the Jews by God; whereas this rate is only 40% among Jews. In general, 44% of Americans believe that God gave Israel to the Jews. When the period and the environment in which Christian Zionism emerged are evaluated, it is possible to see that the ideologies that were formed on the basis of the activities of British imperialism in the Middle East were transformed into religious discourse. Christian Zionism, which formed an important ideological basis for British imperialism in the first period of its emergence, provides an ideological basis for American imperialism today. It is also an important part of the Israeli lobby in the US.The enduring teachings of the Christian Zionists, who have gained more influence in recent American politics compared to previous periods, have reached the point of power to be able to affect US foreign policy. Trump’s decision to recognize Jerusalem as the capital of Israel and his declarations that Golan Heights belong to Israel are closely related to the theological teachings of Christian Zionism. The fact that a group with a radical theo-political ideology in the US is so effective in politics and state administration raises questions about American secularism. The important question of whether there is a reversal from American secularism –given the current developments in spite of the Constitution of America, where religion and state affairs are clearly separated- should be focused on in the coming years.

Christian Zionism in the US: Its Roots, Founding Principles and Its Influence in American Politics

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darulfunun ilahiyat is the academic publication of Istanbul University, Faculty of Theology and is an open access, peer-reviewed, scholarly journal published triannually in April, August and December. It was founded in 1925.

darulfunun ilahiyat publishes studies dealing with the different aspects of religion in independent and interdisciplinary fields and theoretical and applied sciences.

In this scope, darulfunun ilahiyat covers religion, alongside the faith and behavior of its practitioners, as a system of belief and society with papers that are able to perform the following: (i) Address human and social sciences; (ii) Develop original theoretical and conceptual advances; (iii) Examine different and new research methods; (iv) Present comparative studies using case studies.

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darulfunun ilahiyat aims to publish articles dealing with different aspects of religion in independent and interdisciplinary fields and theoretical and applied sciences.darulfunun ilahiyat focuses on religion, faith and behaviors of its practitioners and religion as system of belief and society. The journal expects the articles to (i) Address human and social sciences; (ii) Develop original theoretical and conceptual advances; (iii) Examine different and new research methods; (iv) Present comparative studies using case studies.Within this range, the issues listed below are given particular priority:Islamic culture and civilization&gt; The interpretation and education of religious and Islamic sciences in the contemporary world&gt; The formation and transfer of religious identity&gt; Public life in various faith groups, and religion in a multicultural environment&gt; Interactions between the individual, religion, and societyIn addition to qualified, original, theoretical, and applied research, darulfunun ilahiyat also publishes book reviews, research notes, meeting abstracts and translatory-commentarial papers from classical languages.

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All expenses of the journal are covered by the Istanbul University. Processing and publication are free of charge with the journal. There is no article processing charges or submission fees for any submitted or accepted articles.

Authors publishing with the journal retain the copyright to their work licensed under the Creative Commons Attribution-NonCommercial 4.0 International license (<a href="https://creativecommons.org/licenses/by-nc/4.0/" target="_blank">CC BY-NC 4.0</a>) (<a href="https://creativecommons.org/licenses/by-nc/4.0/" target="_blank">https://creativecommons.org/licenses/by-nc/4.0/</a> ) and grant the Publisher non-exclusive commercial right to publish the work. CC BY-NC 4.0 license permits unrestricted, non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Editor should consider publishing correction if minor errors that do not effect the results, interpretations and conclusions of the published paper are detected. Editor should consider retraction if major errors and/or misconduction that invalidate results and conclusions are detected.Editor should consider issuing an expression of concern if there is evidence of research or publication misconduct by the authors; there is evidence that the findings are not reliable and institutions of the authors do not investigate the case or the possible investigation seems to be unfair or nonconclusive. The guidelines of <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> and <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> are taken into consideration regarding correction, retractions or expression of concern.RetractionJournal follows <a href="https://publicationethics.org/sites/default/files/retraction-guidelines-cope.pdf" target="_blank">COPE’s Retraction Guidelines</a> in case of retraction. The editor has the right to retract an article if: <ul><li>There is clear evidence that the findings are unreliable; either as a result of a major error (e.g. miscalculation or experimental error), or as a result of fabrication (e.g. of data) or falsification (e.g. image manipulation).</li><li>It contains plagiarised content. </li><li>It has been published elsewhere without proper attribution. </li><li>It contains material or data without authorisation for use.</li><li>There is copyright infringement or there is some other serious legal issue.</li><li>It reports unethical research. </li><li>There is evidence that the peer-review process is compromised or manipulated.</li><li>The author(s) failed to disclose a significant competing interest (also known as a conflict of interest) that, in the opinion of the editor, would have unduly influenced the interpretation of the work or the recommendations of the editors and peer reviewers.</li></ul>In case of retraction the following steps are followed:<ul><li>Retraction notice including article title is published in a subsequent issue of the journal. The retraction notice is paginated and listed in the table of contents. </li><li>A link is provided between the retraction notice and the original article in the electronic version. </li><li>The online article is preceded by a page containing the retraction notice; the reader can then proceed to the article itself.</li><li>The original article remains unchanged, except for a watermark on the .pdf on each page stating that it has been &#34;retracted”.</li></ul>Article Removal for Legal ReasonsIn the following circumstances, except the metadata (title and authors), the text of the article is removed and a page informing that the article has been removed for legal reasons replaces the article. <ul><li>The article is found to be defamatory or to infringe the legal rights of others, and retraction is not deemed to be an adequate solution.</li><li>The article has been, or is reasonably likely to be the subject of a court order.</li><li>There is a significant risk to public health. </li></ul>

To guarantee that all papers published in the journal are maintained and permanently accessible, articles are stored in Dergipark which serves as a  national archival web site and at the same time permits LOCKSS to  collect, preserve, and serve the content.Additionally, authors are encouraged to self-archive the final PDF version of their articles in open electronic archives with  that conform to standards of Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>). Authors should provide a link from the deposited version to the URL of IUPress journal website.

The Artificial Intelligence Policy, prepared in light of developments in artificial intelligence (AI) and practices in scholarly publishing, sets out the editorial and ethical principles that authors, reviewers, and editors should follow when using such technologies. The following sources have been considered in the preparation of the AI policy:Committee on Publication Ethics <a href="https://publicationethics.org/guidance/cope-position/authorship-and-ai-tools" target="_blank">(COPE) - Authorship and AI tools</a>; International Committee of Medical Journal Editors <a href="https://www.icmje.org/recommendations/browse/roles-and-responsibilities/defining-the-role-of-authors-and-contributors.html#four" target="_blank">(ICMJE) - Artificial Intelligence (AI)-Assisted Technology; World Association of Medical Editors  (WAME) Chatbots, Generative AI, and Scholarly Manuscripts</a><a href="https://www.icmje.org/recommendations/browse/roles-and-responsibilities/defining-the-role-of-authors-and-contributors.html#four"></a>AI-assisted technologies (such as large language models [LLMs], chatbots, or image generators) can develop and produce a wide variety of content, including text, images, audio, and synthetic data. When used ethically and safely, these capabilities can increase productivity and foster innovation, but when used without human guidance, they pose risks such as inaccurate and biased results, omissions and errors in citations, deficiencies in protecting privacy and intellectual property rights, and potential violations of authors' and publishers' rights. IUPress adopts the following core principles to avoid these risks in the use of AI:  <ul><li>Details of any AI used in the production of content (including but not limited to text, figures, images, and code) must be declared and clearly explained in the appropriate section of the paper (as an acknowledgement and/or in the methods section). </li><li>No AI tool may be listed as an author in any scientific paper. </li><li>Authors are responsible for the accuracy, completeness, and originality of their work, even if AI is used in any way; they are responsible for the proper referencing and attribution of others' ideas, data, words, or other materials. </li><li>Reviewers and editors must not upload submitted work, in whole or in part, to any generative AI application.</li></ul>In the editorial processes of IUPress publications, tools are available to assist editors in identifying AI-generated content. On the other hand, it is common to use AI tools that provide suggestions for improving and enhancing readability, language, and grammar, and such AI tools can be used in IUPress publications under the supervision of editors and authors.

Artificial Intelligence Policy

<ul><li>Authors are required to declare if they have used AI-assisted technologies (such as large language models [LLMs], chatbots, or image generators) in the creation of their submitted work. </li><li>Authors should explain, both in the cover letter and in the appropriate section of the submitted paper (as a footnote and/or in the methods section), which AI tool and which version of it they have used and for what purpose. </li><li>Authors should also indicate how they used the AI tool and how they assessed the validity of the results obtained using this technology, and what aspects of the paper, manuscript content, data or supporting files were influenced by the use of the AI tool or were generated by AI.</li><li>It is the authors' responsibility to ensure the accuracy, validity and appropriateness of content and citations generated by AI-assisted technologies and to eliminate potential errors, inconsistencies and biased results. </li><li>Authors should always check the original sources to eliminate possible plagiarism, recognising that there is a potential for plagiarism in texts produced with AI-assisted technologies. They should confirm that they have checked and that the sources are original.  </li><li>AI-assisted tools (such as ChatGPT) cannot be listed as authors because they cannot be responsible for the accuracy, integrity, and originality of the work, and these responsibilities are essential to authorship. Therefore, authors are responsible for all material involving the use of AI-assisted technologies. Authors should ensure that all statements in the article that state the hypotheses, interpretations, conclusions, limitations, and implications of the study represent their own opinions.  </li><li>Studies created by authors using AI tools in the following ways, which substitute for the basic researcher's and author's responsibilities, violate the principles of scientific publishing and publication ethics, and such studies are not eligible for inclusion in publications: </li></ul><ul><ul><li>&#65279;Generation of text or code without rigorous review, </li><li>Generation of synthetic data to replace missing data without a robust methodology, </li><li>Creation of any inaccurate, synthetic content, including abstracts or supplementary materials, </li><li>Creation and manipulation of images and figures (pictures, graphs, data tables, medical images, image snippets, computer codes and formulae) or original research data (enhancing, hiding, moving, removing or adding a particular feature within an image or figure) using AI.&#65279;</li></ul></ul>

It is essential to maintain confidentiality in the peer review process and not to share or use the reviewed work in this process. <a href="https://publicationethics.org/sites/default/files/ethical-guidelines-peer-reviewers-cope.pdf" target="_blank">(COPE – Ethical Guidelines for Peer Reviewers</a>)<ul><li>Reviewers should not upload a manuscript or part of a manuscript submitted to them for review to generative AI tools or large language models to assist in the review, evaluation or decision-making process, as uploading content to such AI tools by reviewers violates the authors' privacy and property rights.  </li><li>Reviewing a scientific paper is a responsibility that can only be undertaken by human beings. The critical thinking and original evaluation required for peer review is beyond the scope of this technology, and there is a risk that the technology will produce inaccurate, incomplete or biased conclusions about the paper. The peer review report and decision letters should reflect the personal assessment of the reviewers and editors of the submitted content. The reviewer is responsible and accountable for the content of his/her report. </li><li>AI tools may be used in a limited way to improve the quality of the language of the peer review report (for translation or language editing) in the context of peer review. If such use is made, the reviewer must declare the use when submitting the report. </li><li>Reviewers who suspect inappropriate or undisclosed use of generative AI in a submission should report their concerns to the editor.</li></ul>

Editors are obliged to ensure that the confidentiality of the manuscripts submitted to the journal is maintained during the evaluation process, and it is essential that the peer-reviewed work is not shared or used outside the parties involved in that process. (COPE - Code of Conduct and Best Practice Guidelines for Journal Editors) <a href="https://publicationethics.org/files/Code_of_conduct_for_journal_editors_Mar11.pdf" target="_blank">(COPE – Code of Conduct and Best Practice Guidelines for Journal Editors)</a>.<ul><li>Editors should not upload a submitted article, or any part of it, to generative Artificial Intelligence tools or Big Language Models to assist in the review, evaluation or decision-making process, as this may violate authors' privacy and property rights. </li><li>Managing the editorial review of a scientific article implies responsibilities that can only be attributed to humans. Generative AI or AI-assisted technologies should not be used by editors to assist in the evaluation or decision-making process of an article, as the critical thinking and original evaluation required for this task is beyond the scope of this technology and there is a risk that the technology will produce inaccurate, incomplete or biased conclusions about the article. The editor is responsible and accountable for the editorial process, the final decision and its communication to the authors.</li><li>Editors should not use generative AI tools to compose decision letters or abstracts of unpublished research. </li><li>Editors may use generative AI tools to help find appropriate reviewers.</li><li>If editors suspect the use of generative AI in a submitted manuscript or a submitted referee report, they should conduct an editorial review of the matter and consider the policy.</li></ul>

darulfunun ilahiyat is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a>All parties involved in the publishing process (Editors, Reviewers, Authors and Publishers) are expected to agree on the following ethical principles.All submissions must be original, unpublished (including as full text in conference proceedings), and not under the review of any other publication synchronously. Each manuscript is reviewed by one of the editors and at least two referees under double-blind peer review process. Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unnethical behaviors.All manuscripts not in accordance with the accepted ethical standards will be removed from the publication. This also contains any possible malpractice discovered after the publication. In accordance with the code of conduct we will report any cases of suspected plagiarism or duplicate publishing.

Ethics

The journal adheres to the highest standards in research ethics and follows the principles of international research ethics as defined below. The authors are responsible for the compliance of the manuscripts with the ethical rules.-    Principles of integrity, quality and transparency should be sustained in designing the research, reviewing the design and conducting the research.-    The research team and participants should be fully informed about the aim, methods, possible uses and requirements of the research and risks of participation in research.-   The confidentiality of the information provided by the research participants and the confidentiality of the respondents should be ensured. The research should be designed to protect the autonomy and dignity of the participants.-    Research participants should participate in the research voluntarily, not under any coercion.-    Any possible harm to participants must be avoided. The research should be planned in such a way that the participants are not at risk.-    The independence of research must be clear; and any conflict of interest or must be disclosed.-    In experimental studies with human subjects, written informed consent of the participants who decide to participate in the research must be obtained. In the case of children and those under wardship or with confirmed insanity, legal custodian’s assent must be obtained.-    If the study is to be carried out in any institution or organization, approval must be obtained from this institution or organization.-    In studies with human subject, it must be noted in the method’s section of the manuscript that the informed consent of the participants and ethics committee approval from the institution where the study has been conducted have been obtained.

It is authors’ responsibility to ensure that the article is in accordance with scientific and ethical standards and rules. And authors must ensure that submitted work is original. They must certify that the manuscript has not previously been published elsewhere or is not currently being considered for publication elsewhere, in any language. Applicable copyright laws and conventions must be followed. Copyright material (e.g. tables, figures or extensive quotations) must be reproduced only with appropriate permission and acknowledgement. Any work or words of other authors, contributors, or sources must be appropriately credited and referenced.All the authors of a submitted manuscript must have direct scientific and academic contribution to the manuscript. The author(s) of the original research articles is defined as a person who is significantly involved in “conceptualization and design of the study”, “collecting the data”, “analyzing the data”, “writing the manuscript”, “reviewing the manuscript with a critical perspective” and “planning/conducting the study of the manuscript and/or revising it”. Fund raising, data collection or supervision of the research group are not sufficient roles to be accepted as an author. The author(s) must meet all these criteria described above. The order of names in the author list of an article must be a co-decision and it must be indicated in the <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/E42C1612F8C548D7BE0C447D9008E553" target="_blank">Copyright Transfer Form</a>. The individuals who do not meet the authorship criteria but contributed to the study must take place in the acknowledgement section. Individuals providing technical support, assisting writing, providing a general support, providing material or financial support are examples to be indicated in acknowledgement section.All authors must disclose all issues concerning financial relationship, conflict of interest, and competing interest that may potentially influence the results of the research or scientific judgment.When an author discovers a significant error or inaccuracy in his/her own published paper, it is the author’s obligation to promptly cooperate with the Editor to provide retractions or corrections of mistakes.

Editor-in-Chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, sexual orientation, citizenship, religious belief or political philosophy of the authors. He/She provides a fair double-blind peer review of the submitted articles for publication and ensures that all the information related to submitted manuscripts is kept as confidential before publishing.Editor-in-Chief is responsible for the contents and overall quality of the publication. He/She must publish errata pages or make corrections when needed.Editor-in-Chief does not allow any conflicts of interest between the authors, editors and reviewers. Only he has the full authority to assign a reviewer and is responsible for final decision for publication of the manuscripts in the Journal.Reviewers must have no conflict of interest with respect to the research, the authors and/or the research funders. Their judgments must be objective.Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees must be ensured. In particular situations, the editor may share the review of one reviewer with other reviewers to clarify a particular point.

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by editor-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.The editor hands over the papers matching the formal rules to at least two national/international referees for double-blind peer review evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

Peer Review

Editor-in-Chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, sexual orientation, citizenship, religious belief or political philosophy of the authors. He/She provides a fair double-blind peer review of the submitted articles for publication and ensures that all the information related to submitted manuscripts is kept as confidential before publishing.Editor-in-Chief is responsible for the contents and overall quality of the publication. He/She must publish errata pages or make corrections when needed.Editor-in-Chief does not allow any conflicts of interest between the authors, editors and reviewers. Only he has the full authority to assign a reviewer and is responsible for final decision for publication of the manuscripts in the Journal.Reviewers must have no conflict of interest with respect to the research, the authors and/or the research funders. Their judgments must be objective.Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees must be ensured. In particular situations, the editor may share the review of one reviewer with other reviewers to clarify a particular point.

Only those manuscripts approved by its every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. After plagiarism check, the eligible ones are evaluated by editor-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope.  Editor-in-chief evaluates manuscripts for their scientific content without regard to ethnic origin, gender, sexual orientation, citizenship, religious belief or political philosophy of the authors and ensures a fair double-blind peer review of the selected manuscripts.The selected manuscripts are sent to at least two national/international external referees for evaluation and publication decision is given by editor-in-chief  upon modification by the authors in accordance with the referees’ claims.Editor in chief does not allow any conflicts of interest between the authors, editors and reviewers and is responsible for final decision for publication of the manuscripts in the Journal.Reviewers’ judgments must be objective. Reviewers’ comments on the following aspects are expected while conducting the review.-    Does the manuscript contain new and significant information?-    Does the abstract clearly and accurately describe the content of the manuscript?-    Is the problem significant and concisely stated?-    Are the methods described comprehensively?-    Are the interpretations and consclusions justified by the results?-    Is adequate references made to other Works in the field?-    Is the language acceptable?Reviewers must ensure that all the information related to submitted manuscripts is kept as confidential and must report to the editor if they are aware of copyright infringement and plagiarism on the author’s side.A reviewer who feels unqualified to review the topic of a manuscript or knows that its prompt review will be impossible should notify the editor and excuse himself from the review process.The editor informs the reviewers that the manuscripts are confidential information and that this is a privileged interaction. The reviewers and editorial board cannot discuss the manuscripts with other persons. The anonymity of the referees is important.

1. Aim and ScopeBefore you send your application to darulfunun ilahiyat, please look through the journal’s “<a href="https://iupress.istanbul.edu.tr/en/journal/ilahiyatjournal/information/aim-and-scope" target="_blank">Aim and Scope</a>” page. Studies that fall outside the scope of the journal will not be accepted for the review process.2. Types of SubmissionStudies submitted for publication are first examined by the Journal Manager and Chief Editor in regard to the suitability of their goals, subject, content, presentation style and compliance to the journal’s writing rules. Your work should be between 5000-8000 words, excluding references. The editorial evaluation criteria to be applied to all article types submitted to the journal are listed below:(1) High academic quality (2) Clear expression of theoretical bases (3) Specialist conceptual and or methodological academic contribution (4) Theoretical and or method innovation (5) Careful use of modern methods 2.1. Research Articledarulfunun ilahiyat aims to publish work that reveals fundamental problems in the field of religion and offers solutions to them. Particular attention is paid to: (a) Expression of the theoretical framework on which the research is based (b) Statement of the theoretical and practical contribution that the research makes (c) Contribution to the current knowledge in the religious sciences (d) Presentation of original theses in a coherent manner (e) Presentation of groundwork to approach and methodology 2.2. Research NoteResearch notes aim to share the academic experience gained through research. Research notes, in which researchers can also convey their personal evaluations, should not exceed 2500 words. 2.3. Meeting AbstractMeeting abstract includes evaluations of the contents of a national or international academic meeting and should not exceed 1500 words. The academic contribution of the meeting,should be discussed in a meeting abstract. 2.4. Book ReviewsBook reviews submitted to the journal should not exceed 1500 words. 3. General Format Properties3.1 Font: The font used in the entire manuscript should be Times New Roman, font size 10,5. 3.2 Page Layout: In a A4 paper, page margins for bottom, top, right, and left should be pre-set as 0.98 inch. Text should be justified with no hyphenation breaks in words at the end of a line. Text should be typed as a single-column document. Paragraphs and headings should not be indented, but aligned with the main text. 3.3 Paragraph Format: Paragraph indents should be pre-set in the tabs section as follows: before and after: 6 pt; line spacing: 1.5. 3.4 Word Limit: Submitted manuscripts should be between 5000-8000 words. 3.5 Abstract: Abstract should be between 150-200 words. 3.6 Keywords: 5-8 keywords are required. 3.7 Extended Summary: Extended summary in English is required for non-English articles after acceptance. The extended summary should be between 1000-1500 words.3.8 Main TextPlease look at the [04_main_document.pdf] for an example of how the main text will look. Important Note: The main document you upload should not contain author names or information. Be sure to remove this information from the submitted documentation before uploading. Such information should be included on the Title Page. Quantitative and qualitative studies should include introduction, method, results and discussion sections. Sampling/study group, data collection tools and process subsections are to be stated in method section, model subsection should only be included if an original model is used.3.9. Title PageThe following information should be provided in he Title Page: (i) title of the manuscript (ii) category of the manuscript (iii) full names of the author(s) (iv) institutional information of author(s) (instituiton, city, country) (v) e-mail addresses of author(s) (vi) orcid (vii) Information regarding financing, conflict of interest and acknowledgement 3.10 Tables, Figures and Appendices: Tables, figures, pictures, graphics, and similar aspects should be embedded in the text, and not provided as appendices. Under the Paragraph tab, ensure that the indentation is as follows: before and after: 0; spacing: single. Tables and figures should be left aligned, and the text wrapping feature should be turned off. Appendices: Each appendix should be displayed on a separate page after the references section.3.11. Reference Style:darulfunun ilahiyat complies with CMOS 17 (The Chicago Manual of Style) style 17th Edition for referencing and quoting. For more information: <a href="http://www.chicagomanualofstyle.org/tools_citationguide.html" target="_blank">http://www.chicagomanualofstyle.org/tools_citationguide.html</a>3.12. Extended Summary: darulfunun ilahiyat attaches great importance to the dissemination and influence of the articles it publishes with the international public. To this end, works written in Turkish and Arabic are published together with an extended summary in English. The authors are requested therefore to prepare an extended summary for the article. The extended summary should be 1000-1500 words and reflect the main claims in the various parts of the article (i.e., Introduction, Methodology, Results, Conclusion, etc.). 4. Submissions in a Foreign Languagedarulfunun ilahiyat accepts submissions in Turkish, English and Arabic. Submissions received in these languages are evaluated in terms of language proficiency before the referees evaluate them. Those submissions that are judged to be incomprehensible by a referee that is a native language speaker will not be accepted into the review process and will be sent to the author for correction.5. ORCIDIstanbul University gives importance to ensuring an ethical, transparent and fair editorial and referee review process. With the scope of this aim, Istanbul University supports the Open Researcher and Contributor ID (ORCID) platform. To differentiate researchers from each other ORCID matches researchers with their previous work by assigning a digital ID number. In the articles published by the darulfunun ilahiyat the authors are listed with ORCID numbers. Our expectation from writers is that they provide ORCID information during their application. If you currently have no ORCID number, you can obtain it here [<a href="http://orcid.org/register" target="_blank">http://orcid.org/register</a>]. 6. Sending Us the WorkPlease click the link below to submit the work to the darulfunun ilahiyat [<a href="https://dergipark.org.tr/tr/pub/darulfunun" target="_blank">https://dergipark.org.tr/tr/pub/darulfunun</a>]If you encounter any problem in submission please contact <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a>Note: darulfunun ilahiyat does not request any submission fee. 7. The Publication Process7.1. Post-AcceptanceThe acceptance of the work for publication is reported to the corresponding author. The work that the corresponding author has organized according to the relevant reports is reviewed by the Chief Editor or Field Editor. The approved work then undergoes a proofreading and redaction process.7.1.2. OnlineFirstOnlineFirst is the platform where Istanbul University publishes ready-to-print articles online before they go to press. An article on OnlineFirst is published with a DOI (Digital Object Identifiers) number, as Volume and page numbers are still unassigned. The article is removed from the OnlineFirst page when it is published, and is included in the published edition in the website. A study accepting for publication is published as OnlineFirst within approximately 30 days.8. Contact InformationPlease contact the address of e-mail <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a> for your questions regarding darulfunun ilahiyat.

Author Guidelines

Although references to review articles can be an efficient way to guide readers to a body of literature, review articles do not always reflect original work accurately. Readers should therefore be provided with direct references to original research sources whenever possible. On the other hand, extensive lists of references to original work on a topic can use excessive space on the printed page. Small numbers of references to key original papers often serve as well as more exhaustive lists, particularly since references can now be added to the electronic version of published papers, and since electronic literature searching allows readers to retrieve published literature efficiently. Papers accepted but not yet included in the issue are published online in the Early View section and they should be cited as “advance online publication”. Citing a “personal communication” should be avoided unless it provides essential information not available from a public source, in which case the name of the person and date of communication should be cited in parentheses in the text. For scientific articles, written permission and confirmation of accuracy from the source of a personal communication must be obtained.Reference Style and Formatdarulfunun ilahiyat complies with CMOS 17 (The Chicago Manuel of Style) style 17th Edition for referencing and quoting. For more information: <a href="http://www.chicagomanualofstyle.org/tools_citationguide.html" target="_blank">http://www.chicagomanualofstyle.org/tools_citationguide.html</a>

Ensure that the following items are present:●    Cover letter to the editorü    The category of the manuscriptü    Confirming that “the paper is not under consideration for publication in another journal”.ü    Including disclosure of any commercial or financial involvement.ü    Confirming that the statistical design of the research article is reviewed.ü    Confirming that last control for fluent English was done.ü    Confirming that journal policies detailed in Information for Authors have been reviewed.ü    Confirming that the references cited in the text and listed in the references section are in line with CMOS 17.●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/E42C1612F8C548D7BE0C447D9008E553" target="_blank">Copyright Agreement Form</a>●    Permission of previously published copyrighted material if used in the present manuscript●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/CB441C414D684450B30557B7C693DE35" target="_blank">Title page</a>ü    The category of the manuscriptü    The title of the manuscriptü    All authors’ names and affiliations (institution, faculty/department, city, country), e-mail addressesü    Corresponding author’s email address, full postal address, telephone and fax numberü    ORCIDs of all authors.●    Main Manuscript Documentü    The title of the manuscriptü    Abstract (150-200 words)ü    Key words: 5 to 8 wordsü    Main article sectionsü    Grant support (if exists)ü    Conflict of interest (if exists)ü    Acknowledgement (if exists)ü    Referencesü    All tables, illustrations (figures) (including title, description, footnotes)

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/A757C4A498B04CFAA7405FCB9F83387D" target="_blank">Copyright Agreement Form </a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/CB441C414D684450B30557B7C693DE35" target="_blank">Title Page</a>

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