Ahmet

Prof.

Fuat Sezgin’s Activities at the Institute for Islamic Studies (Some Archive Documents at Istanbul University Research Center for Islamic Studies)

Nilüfer

Assist. Prof.

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)

Musa

Res. Assist.

Aziz

GAS (Geschichte des Arabischen Schrifttums [History of Arab-Islamic Science]), a vital source in Islamic studies, is an 18-volume work that was formed after examining tens of thousands of manuscripts onsite. It has seriously shaken the frequently-cited claim that “Muslims have not contributed to science.” It aimed to reveal the contributions that Muslim scholars have made to science and technology in the classical period through the written sources belonging to this civilization. In this respect, GAS is the history of thought or the map of the written accumulation of a civilization.&nbsp;In this article, we have examined the section of GAS related to theology in a multi-faceted way. In this section, data have been evaluated from many sources such as manuscripts, print sources, those that have not reached the present day, theological books, and nontheological books. Furthermore, in addition, the manuscripts that Fuat Sezgin gave in the works from the libraries in Turkey are examined on a digital platform and in the names of libraries, copyists (mustansihs), in the inventory numbers are detected. In addition, the works that were not included were mentioned in this study as much as possible.Sezgin’s general claim that written sources have a history dating back to the first century of the hegira is proven when examining the kalam section of GAS. In the early period when a systematic theology had not yet come into being, there were small-scale written documents mainly on certain theological issues such as fate and reduction. After that, it is known that the theological subjects are seen together by means of a type of work called “maqâlât” (articles). In this respect, when the term “kalam” is mentioned, refutations and the history of factions come to mind first. Thanks to this characteristic, books of the maqâlât (articles) type are works that clearly reveal the political framework of the period in addition to relaying theological ideas from historical thinkers to us. In addition, these written sources tell us how the Ahl al-Sunnah belief, which has been regarded as the main source of Islamic doctrine since the time of the Prophet, has become a theological identity. In other words, these works have the ability to offer an idea about the formation of the Ahl-al Sunnah kalam.&nbsp;Sezgin states, in the introduction of the kalam section, that the emergence of this science is closely related to early political events. He is correct in this claim because, even though the Mu’tazili thinkers who are known as the first thinkers of Islam come to mind when the origins of the system of kalam is mentioned, Kharijiyyah, Qadariyyah, and Murjiah, who emerged after a number of political developments, also spoke on a theological platform. Therefore, it seems unlikely that the aforementioned groups are purely political groups.&nbsp;Sezgin says that the arguments of imamat (imamate), irja (reduction), and other issues (such as the question of the state of the great sinner) are the first arguments following&nbsp;the political events. He cites this finding with reference to Ignác Goldziher, a Western theologian. He also reports, from the German theologian Wellhausen, the issue that the Kharijiyyah were the first founders of kalam. However, it is possible to cite the same findings from sources of Islamic history. Here, it is understood that Sezgin elicited from the orientalist studies while explaining the process of the formation of sciences in GAS.&nbsp;Sezgin has stated that doctrine works were written in the point of refutation of Qadariyyah in order to prove that the written sources of kalam extend to the first century. He has also stated that the booklets concerning irja (reduction) and rejection belong to that time. He has mentioned that the qadar (fate) booklets are attributed to Hasan-al Basri and Umar b. Abdulaziz of that period and the booklet named Kitabu’l-irja is attributed to Hasan ibn Muhammad ibn al-Hanefiyyah. But the work named es-Sira, consisting of 52 leaves/warakas which is associated with Salim b. Zekvan, was not mentioned by Sezgin because it had not been found in that period. This work allows us to revise our knowledge about the time of the formation of Murjiah on the one hand, and on the other hand, it is the first text that conveys the disputes between the Kharijiyyah and the Murjiah factions.As a result, Geschichte des Arabischen Schrifttums is a very valuable work, for researchers, as an important source of information for Islamic studies. Sezgin tried to complete the deficiencies in the encyclopaedic catalogue of Carl Brockelmann in Geschichte der Arabischen Litteratur, which occupies a considerable place among Western sources. But as a result of our analyses in the section about kalam, briefly, the following points drew our attention:&nbsp;1. Sezgin has mentioned the authors he believed to be famous in the fields of aqaid (doctrines) and kalam in the kalam chapter. However, he also mentioned some kalam scholars in other chapters. For this reason, many kalam scholars and their works are found in multiple chapters. 2. All the books/booklets of some authors were wanted to be listed whether or not they are related to kalam. 3. While the records are kept for some works, this standard has not been applied to many works. 4. While some authors (whose works are non-existent today) are mentioned, many other authors in the same position have not been mentioned in such a way. 5. An addendum work should be carried out in which revisions of the translations and new editions made after the publication date of the books mentioned in GAS are entered. 6. Considering the recent studies, it seems necessary to write about the history of the kalam literature.&nbsp;

A Review, in the Context of Fuat Sezgin, of the Early Period of Kalam Literature

Fatma

Fuat Sezgin graduated from the Oriental Studies Institute of Istanbul University with a thesis entitled “Evolution of Ilm al-Badi and Catalog of Badīʿiyya Manuscripts in Istanbul Libraries”. His first aim was to identify the badīʿiyya manuscripts in the libraries of Istanbul, but he later faced some problems with the history of ilm al-badi. Therefore he set himself to researching the history of rhetoric (ilm al-balagha). His thesis has not been discussed in any academic study before and his views have not been revealed. It is thought that these views will contribute to the writing of history because they contains original claims. This study aims to evaluate the information included in the thesis and to draw attention to its importance.Ilm al-badi, which is one of the three sciences that compose ilm al-balagha, examines the ways of embellishing expressions. Badīʿiyya is a special kind of poetry written to praise the prophet, Muhammad. Certain conditions are sought in badīʿiyya poems: there must be at least one rhetorical form in each couplet, the number of couplets should be at least 50, etc. The first poet of this genre was Ṣafī al-Dīn al-Ḥilli (died 1348). About 100 poems in this genre were written by the 20th century after al- al-Ḥilli. Fuat Sezgin, in his thesis study, provided information on 17 badīʿiyya poems, their poets and the badīʿiyya manuscripts in Istanbul libraries.The first issue regarding the history of al-balagha that Fuat Sezgin reviewed is Aristotle’s effect on the rise of al-badi. Before him, Taha Hussein was the first to draw attention to this effect. However, he could not examine the Kitab al-Badi by Abdallah Ibn al-Mu’tazz. In his paper presented at the conference of orientalists in Leiden in 1931, Hussein stated that al-balagha was influenced by Aristotle. At that time, Kitab alBadi had not yet been published - Ignatij Julianovič Kračkovskıj published it in 1935 (London). Fuat Sezgin examined Kitab al-Badi and tried to determine the effect he was highlighting. Sezgin established a relationship between the chapters of the book and the developmental stages of al-badi. He thinks that the topics discussed in the first part of the book are already known, however, the second part of the book was written per the influence of Aristotle.&nbsp;One of the problems related to the history of al-balagha to which Sezgin had tried to propose a solution is Qudâma b. Ja’fer’s claim in his book Nakd al-Shi’r that he was the first author in the field of rhetorical forms. Sezgin was convinced that Qudâma who was one of the dewan clerks in the Abbasid period, could not ignore that Ibn al-Mu’tazz had&nbsp;written a book about al-badi. Therefore Qudama must not have seen his book. However, it is unthinkable that Qudama did not see Kitab al-Badi since he was one of the leading intellectuals of his time. Consequently, Fuat Sezgin came to a conclusion that when Qudama started writing his book, Ibn al-Mu’tazz had not yet written the second part of Kitab al-Badi. In other words, they both wrote about rhetorical forms at the same time. That’s why they both thought themselves to be the first person to approach ilm al-badi.Another point that Fuat Sezgin deems problematic in terms of the history of al-balagha is the rise and development phase of rhetoric from its beginnings to Hijri III. century. Sezgin objected to the initiation of al-balagha and the three sciences contained in it by specific individuals. He asserted that the emergence of al-ma’ani, al- bayan and al-badi as a science is based on previous periods. The history of ilm al-bayan is initiated by the work of Jahîz Kitāb al-bayān wa al-tabyīn, however, Fuat Sezgin acknowledges that in this period, al-bayan meant al-balagha in a broad sense and that the study of Jahiz contributed to its development as a discipline.Fuat Sezgin’s approaches to the issues he dealt with in the origins and development of al-balagha have original explanations. Nevertheless, it is a deficiency in the historical writing of al-balagha that Fuat Sezgin’s contributions were not included.

Fuat Sezgin’s Views on the Origins of Ilm al-Badi (In the context of his Dissertation on Ilm al-Badi)

In the history of Arabic literature, poets are divided into four categories: 1- Câhiliyyûn: Poets who lived before Islam, such as Imruulkays (d. around 540) and A‘shâ (d. 7/629?). 2- Muhadramûn: Poets who lived in both the pre-Islamic and Islamic period, such as Lebîd (d. 40/660 or 41/661) and Hassân b. Sâbit (d. 60/680?). 3- Mutekaddimûn/ Islâmiyyûn: Poets who lived in the first period of Islam, such as Ferezdak (d. 114/732?) and Carîr (d. 114/732?). 4- Muvelledûn/Muhdesûn: Poets who lived in the period between the previous era and present, such as Bashshâr b. Burd (d. 167/784) and Ebû Nuvâs (d. 198/813?). Of these, the poems of the first two categories are accepted as witness/evidence in all “linguistic sciences” and consequently in the “religious sciences,” which, in many cases, are based upon the linguistic sciences.&nbsp;Perhaps due to its position as the “foundation,” following the second half of the 19th century, suspicion was tried to be created by making certain claims about the reliability of the Quran and the Hadith, as well as the transmission and the originality of ancient Arabic poetry (especially the poems from the first two eras) by some Orientalists and their followers among the Islamic world. Shortly after, the subject of this claim was handled by the experts in the Islamic world and Orientalists, and revealed to be baseless, and literature was created on the subject.Fuat Sezgin, in the third introduction of the second volume, first part of his Târîhu’tturâsi’l-Arabî (Original in German: Geschichte des Arabischen Schrifttums [GAS]) has discussed the subjects of the transmission and the originality of the ancient Arabic poetry, as a response to the negative claims put forth, after summarizing the various positive and negative views put forth on the subject between the years of 1864-1956, summarized mostly in chronological order, under the title “Transmission and originality of Jahiliyyah and Sadru’l-Islâm poetry.” 4. In the introduction, he analyzed the “Research sources of Jahiliyya and Sadru’l-Islam poetry” by separating the sources into six groups: a) Shâir Dîvân’s, b) Qabîla dîvân’s, c) Poetry books, d) Literature books, e) Bayit and Qıt’a journals and f) Tabakāt books. In the second part of this volume, he introduced 282 poets, who lived in the period up to the year of 50/670, by dividing them into various groups and identified the literature discussing their work.The negative ones among the “views concerning the transmission and the originality of ancient Arabic poetry” that Fuat Sezgin alludes to in his introduction, while containing some minor differences, are essentially based upon the presupposition that “ancient Arabic poetry had, until the 2nd(8th) century, been transmitted only orally, not being put into writing”, and has been stated in this simple comparison:First Hypothesis: Ancient Arabic poetry was only transmitted orally. Second Hypothesis: Information transmitted only orally cannot be trusted.&nbsp;Conclusion: Ancient Arabic poetry is unreliable.&nbsp;For such a claim/conclusion to be valid, of course, his hypotheses must be true. Therefore, Fuat Sezgin responded to the first hypothesis by separating the “transmission of ancient Arabic poetry” into certain categories, displaying the fact that “ancient Arabic poetry was not only transmitted orally but on the contrary, writing was increasingly used even in the Jahiliyyah period;” and stated the conclusions he reached on the subject of “the originality of ancient Arabic poetry,” thus completing the third introduction.In this study, first of all, the views put forward about “the transmission and originality of ancient Arabic poetry” between 1864-1956 will be summarized in chronological order, in Fuat Sezgin’s point of view; and then, the subject of “transmission and originality of ancient Arabic poetry,” which Fuat Sezgin discussed as a response to negative claims put forth, will be conveyed as systematically as possible.In the second part of the study, a small “chronological reading list” was prepared to help those who want to do their research on the subject of “transmission and originality of ancient Arabic poetry.” The studies which Fuat Sezgin himself used were primarily added to the list. In addition, the literature before and after Fuat Sezgin, which can be accessed through other studies on the subject, was also added to the list.

According to Fuat Sezgin, the Transition and Originality of Old Arabic Poetry

Elif

Sabuncuoğlu Şerefeddin is a Turkish surgeon who lived in Anatolia in the fifteenth century. With his work entitled Cerrāḥiyye-i İlkhāniyye, light is shed on aspects of Turkish surgery in his period. This surgical textbook also has an important place in the history of surgery in general as it contains illustrations of surgical instruments and surgeries. In this article, three sections of Cerrāḥiyye-i İlkhāniyye pertaining to bloodletting, cupping and leech therapy are critically reviewed. The article also includes colored drawings of those operations and their instruments.&nbsp;Sabuncuoğlu Şerefeddin defined cupping as the process of drawing blood from capillaries. He defined bloodletting as the practice of letting blood by opening a vein. These definitions clarify the conceptual confusion between bloodletting and cupping in the current literature. He shared all details of these treatments such as definitions, localization of practice, indications, complications, hygienic measures, stopping of bleeding, wound care after the operations as well as the measures to be taken in unexpected situations. This shows that these treatments were systematic medical treatments at that time.An interesting piece of information was given by Sabuncuoğlu about the indication of bloodletting. He didn’t recommend bloodletting for the children under the age of 14 or for seniors over 60. Another remarkable point is that he didn’t recommend bloodletting for cholera patients even though one of the most important aspects of cholera treatment in the nineteenth century was bloodletting. The fact that Sabuncuoğlu doesn’t recommend bloodletting in a disease with diarrhea and vomiting indicates that he established a relation between diarrhea-vomiting and the loss of fluids in the body.The information provided by Sabuncuoğlu Şerefeddin also contributes to an old debate about the time of cupping. Like the Prophet Muḥammad, he was of the opinion that cupping should be performed in the beginning, middle or end of the month. But unlike the Prophet, he didn’t mention any weekdays for this operation. If one juxtaposes the information given in the ḥadīth literature with the scientific evidence reported by Sabuncuoğlu Şerefeddin, it can be said that the appropriate or inadmissible days of the week for cupping therapy, which are mentioned in the ḥadīth literature, should be considered specific to the Prophet’s time. However, Sabuncuoğlu Şerefeddin mentioned the weekdays, Monday and Wednesday, as appropriate days for bloodletting. The reason for this cannot be understood from the book. In addition, Sabuncuoğlu stated that in case of a disease, these treatments can be done at any time regardless of the suitability of time.

Bloodletting, Cupping, and Leech Therapy in Sabuncuoğlu Şerefeddin’s Cerrāḥiyye-i İlkhāniyye

Assoc. Prof.

This article examines the works of the Institute of Turkish Medical History under the directorship of Süheyl Ünver with regard to the early Republican identity politics. Süheyl Ünver had graduated from Mekteb-i Tıbbiye and also received training in classical Islamic arts. His scholarly interest led him undertake researches in the history of medicine during his stint in Europe. After 1930 Republican rulers intensified their interest in historiography, convened two Congresses to devise a new understanding of Turkish history. Ünver’s works on the history of medicine drew the attention of politicians and intellectuals of the time and he was encouraged to carry out new researches. Ünver remained in his position at Istanbul University Faculty of Medicine following the Darülfunûn reform and was appointed as the Director of Institute of Turkish Medicine. His studies were closely followed and praised by such historians as Reşit Galip, Afet İnan and Yusuf Akçura. Ünver stressed the importance of these efforts in building a national history in medical sciences, yet the difference between his approach and that of the ruling elite in certain cases was noteworthy. It is possible to say that Ünver’s main concern was to preserve manuscripts, records and archival designs so as to transmit past knowledge to his own age.&nbsp;In the works of Süheyl Ünver and the Institute of Turkish Medical History it is frequently stressed that the contribution of Turks to medical science was ignored and that they did not get the place they deserved while Arabs and Persians were treated with due respect. Unver claims that dozens of works “originally” belonged to the Turks were not attributed to the Turks. He focuses on the studies of leading men of science such as İbn Sînâ, Fârabî, Bîrûnî, arguing that these names were part of Turkish scientific history. Through this approach Ünver notes that Persians, Arabs, Turks had their own national histories different from each other and it is necessary for Turks to build their own national history. Ünver puts emphasize on political and cultural affiliation, claiming that the fact that their works were not written in Turkish would not mean that they were not Turks. A similar approach held true for research articles on medical institutions and practices published by the Institute. Many hospitals, thermals and dispensaries built in different geographies, including those institutions located in today’s Egypt, İran and Afghanistan should be considered as part of Turkish medical history. Aside from the publications in Turkish the Institute published works in French and English. Ünver notes that thanks to their efforts, which he regarded a national task, the contributions of the Turks to the history of science started to get wider recognition among the Western scientific circles. It can be said that Ünver’s stress on Turkness in a reaction against the West had emerged during the Tanzimat period and was shared by the Republican thinkers and rulers. Based on the works of the Institute of Turkish Medical History it took an institutional dimension so that these scholars could be treated as Turkish scientists in history textbooks and official discourse.&nbsp;The question of identity is related to the understanding of history. The early Republicans disregarded Ottoman-Islamic identity, excluding or discounting Islamic sources in the definition of Turkness. That Suheyl Unver’s close friend Nafiz Uzluk, whom he published Turk Tıp Tarihi Arkivi journal under the Institute, had a close interest in the history of Seljukcs is worthwhile. They held an all-inclusive approach and investigated the medical practices of Ghaznevids, Uyghurs and even pre-Islamic Anatolian civilizations, regarding preach, therapy, natural care and other methods of treatment a richness in medical tradition. In this perspective the transformation to the modern medicine is a continuity with the past. Despite this divergence in devising the framework, it could be argued that the works of the Institute of Turkish Medical History received a general approval among the Republican elites in that period.

As a Historical Continuity “Medicine of the Turks”: Süheyl Ünver and the Institute of Medical History

Ekrem

Fuat Sezgin’in Eserinde Tasavvuf Literatürü Hakkında Bir Değerlendirme veya Gecikmiş Bir Bilim Olarak Tasavvuf: Pratikten Teoriye Tasavvufun Çelişkisi

Muhammed İkbal

GAS’ın Hadis Bölümü ile Buhari’nin Kaynakları’nın Karşılaştırmalı Bir Analizi

Fuat Sezgin’ın GAS’ı Bağlamında Erken Dönem Tefsir Literatürü Hakkında Bir Değerlendirme (1- 5. Asır)

Muhammet İkbal

Ebu Ubeyde Ma’mer b. Müsenna ve Mecâzü’l-Kur’ân İsimli Eseri

Şaban

Fuat Sezgin’in GAS’ı Bağlamında İslam Hukuku Lüteratürü Hakkında Bir İnceleme

Kadir

İtikâdî İslam Mezhepleri Tarihi Literatürüne Dair Araştırmalar Bağlamında Geschichte des arabischen Schrifttums / GAS’ın Kaynaklık Değeri ve Fonksiyonu

Fuat Sezgin ve Islami Ilimler Çalıştayı, 1 Kasım 2019

Sıracettin

Uluslararası Islâm Bilim Tarihi ve Fuat Sezgin Sempozyumu 15-17 Şubat 2019 Diyarbakır

Ayşe

CALL FOR PAPER FOR SPECIAL ISSUE

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

Muhammed

One of the requirements of the state’s positive obligations, as outlined in the constitutional texts of many nations, is the duty to “protect the family,” which includes resolving family disputes through amicable means. Recognising that strengthening the family institution is essential for reinforcing society, states have enacted the necessary legal regulations to enable the resolution of family disputes through alternative methods. Both the Ottoman Empire and the Republic of Türkiye, aware of the necessity of these methods for establishing social peace and justice, have comprehensively regulated these methods within their family law legislation. For example, during World War I, “Hukûk-ı Âile Kararnamesi,” despite being criticised for its many shortcomings due to the limited resources available at the time, included detailed provisions on the mediation-arbitration institution. Similarly, the mediation-arbitration institution was thoroughly prepared in the draft civil codes developed by the first commissions of the newly established state.The study titled “Family Mediation in Turkish Legal History from Mecelle to Present: An Analysis in the Context of Conciliatory Justice Theory” delves into the historical practises of family mediation and arbitration in the Ottoman Empire and the early periods of the Republic of Türkiye. It explores how these practises evolved from the Islamic law-based Mecelle to the modern legal frameworks, particularly within the scope of the Turkish Code of Civil Procedure. The main objective of this research is to uncover the historical roots of the current family mediation and arbitration system in Türkiye, identify the shortcomings of previous practises, and highlight their functional aspects that could be adapted to contemporary applications.This study critically analyzes family mediation and arbitration within the contexts of Islamic law, modern Turkish law, and international literature, aiming to pinpoint the intersections between these differing legal frameworks. Employing a historical research methodology, the study examines fundamental legal texts such as Mecelle, Usul-i Muhakemat-ı Hukukiye, HUMK, TMK, and HMK, alongside relevant court decisions and doctrinal approaches. Additionally, a comparative legal method was used to evaluate family mediation and arbitration theories from other countries.Findings indicate that the roots of family mediation in Türkiye historically lie within the Islamic law principles embedded in Mecelle, but these practises have undergone significant changes under modern Turkish law, particularly with the HMK. While Mecelle’s mediation and arbitration rules were primarily aimed at maintaining social peace and resolving disputes between individuals, modern practises have become more formalised and state-controlled, which has diluted the fundamental principles of mediation.In Türkiye, opponents of mandatory family mediation argue that this process unnecessarily prolongs divorce proceedings and delay access to justice. These critics&nbsp;contend that reconciliation attempts are mostly unsuccessful, that the parties are already disinclined to reconcile, and that the initiation of divorce proceedings marks the end of the marital union. Critics assert that family court judges can already attempt to reconcile the parties during the divorce process, and thus, the reconciliation attempt only serves to prolong the case and create a burden for the parties involved.However, contrary to these criticisms, proponents of mandatory mediation argue that reconciliation efforts do not prolong divorce cases and, on the contrary, play a significant role in preserving the marital union. According to the data, 67.5% of reconciliation attempts made between 1939 and 1941 were successful, resulting in the preservation of marriages during these processes. Furthermore, it is argued that the failure of these attempts is often due to the limited approach of merely asking the parties whether they will reconcile, and that a more careful approach could increase the success rate to as high as 90%. It is emphasised that reconciliation attempts generally result in only a brief delay of about ten days, which does not significantly affect the course of the divorce case, and that this short delay is negligible when considering the benefits of reconciliation.The study concludes that both the influences of Mecelle and the changes brought about by modern law coexist in the field of family mediation and arbitration in Türkiye. While the voluntary and flexible principles of Mecelle have been replaced by a more formal and state-controlled structure in modern law, the study emphasises the need to preserve the core principles of mediation, such as confidentiality and the consent of the parties. Furthermore, it suggests that current regulations, especially in family law, should be developed to be more flexible and responsive to the needs of the parties.

Family Mediation in Turkish Legal History from Mecelle to Present: An Analysis in the Context of Conciliatory Justice Theory

Hatice

Assist. Prof. Dr.

The regulations concerning family mediation in Türkiye were granted a legal framework with the enactment of the Law on Mediation in Civil Disputes (HUAK) in 2012. Since the enforcement of this law, many studies have been conducted to develop a specific and effective mediation law on family law disputes. This article examines the various approaches in the existing literature on family mediation. The principles governing Turkish family law significantly restrict the scope of disputes that are suitable for mediation. Besides the ones including financial issues, almost no family law dispute is considered applicable to mediation. In its current form, the Law on Mediation has not introduced any specific regulations regarding family mediation. It merely states that disputes involving allegations of domestic violence are not suitable for mediation and that, in disputes eligible for family mediation, the examination required for enforceability approval must be conducted in a hearing. To address this limitation, some scholars have proposed a restrictive interpretation of the legal provisions on domestic violence as an impediment to mediation, limiting the concept to physical and sexual violence. Another contentious issue in the scholarly debate on family mediation is the introduction of mandatory mediation as a prerequisite for filing a lawsuit in family disputes. The Recommendation of the Committee of Ministers of the Council of Europe on family mediation emphasises that family mediation should, a rule, remain voluntary. However, the Ministry of Justice in Türkiye is working on transitioning to mandatory mediation in family law disputes. Some scholars argue that mandatory mediation could yield positive results in family law conflicts, particularly in fostering settlements before judicial proceeding starts. Others, however, contend that implementing mandatory mediation would not yield significant benefits. Among these critics, there are those who advocate for a model akin to that in England, where attendance at a mediation information and assessment meeting is mandatory before initiating a lawsuit, while the continuation of mediation itself remains at the discretion of the parties involved. Additionally, the prevailing opinion favours a court-based model over an out-of-court mediation system. Some scholars advocate for co-mediation systems that include a therapist or an expert in social and behavioural sciences, arguing that this approach would be more effective. The modern family mediation model developed in the West does not guide the parties towards reconciliation or propose solutions to prevent the dissolution of their union. Instead, the role of the modern family mediator is to facilitate communication between the parties and manage a process that renders the separation economically feasible, emotionally healthier, and less harmful for children. Family mediation, at least from the perspective of Turkish society, is perceived as a reconciliation effort aimed at preserving the unity of the family, whereas family mediation in its Western form seeks to resolve divorce proceedings through out-of-court methods, since it contributes to reducing the workload of the courts. However, it is unlikely to provide any benefit in preventing or even reducing divorces as a societal issue. The high volume of inquiries directed to the Diyanet fatwa hotline demonstrates that religious guidance could play a significant role in both preserving family unity and resolving divorce-related disputes in Türkiye. An important factor that is absent in psychological counselling and guidance but stands out in such religious guidance is the divine sanctioning power inherent in Islamic law. In Islamic law, an examination of the classical framework of family mediation-arbitration reveals a robust practice that combines mediation and arbitration processes hybrid. This approach fundamentally protects the family unit and seeks to achieve a binding resolution. Indeed, the hybrid model of mediation and arbitration as an alternative dispute resolution method is also being applied in various fields in the West today. This article argues that a more effective model in Türkiye -where most of the population is Muslim- should incorporate Islamic family mediation practices. In this model, religious leaders could participate in the mediation process and provide guidance to the parties based on the principles of Islamic law. It also highlights that by considering existing practices in various Islamic countries, a more effective mediation process could be developed that integrates the institutions of sulh (reconciliation) and tahkīm (arbitration).

Studies on Family Mediation in Türkiye: A Critical Analysis

Mohammad

Assoc. Prof. Dr.

Evaluation of the Jordanian Experience in Mediation and Arbitration Between Spouses

Süheyla

This article examines the family mediation model of Islamic Family Law as an alternative dispute resolution method in Jordan. This research argues that Jordan should serve as an example for studies on family mediation and models to be implemented, as it is a country with a Muslim majority population and offers a model based on its social realities. This study consists of an introductory section, including a literature review and the importance of the subject, followed by five main headings. The first heading addresses alternative resolution methods for family disputes in Jordan. The second heading examines the establishment of family reform, mediation, and conciliation offices, which are the application centres for family mediation. The third heading analyzes the working system of these offices. The fourth heading discusses the purposes and importance of the offices, and the fifth and final heading outlines the role these offices play in resolving family disputes.Different countries have varied practises for alternative resolution methods in family disputes. In Jordan, there are two methods: arbitration and family mediation. Arbitration, which was introduced in Jordan’s 1976 Personal Law, is included under the divorce section, titled et-tefrîk li’ş-şikâk ve’n-nizâ’. It has maintained its place in the personal law statutes enacted later and continues to be implemented in the same section in the most recent law from 2019. According to Articles 126 and 127 of this law, when one of the spouses applies to the court due to incompatibility and conflict, and the judge is unable to reconcile them, the case is referred to arbitrators. The arbitration process begins when the case is transferred to the arbitrators. In short, arbitration is an alternative resolution method that is fully dependent on the judicial system.Family mediation has been a global topic of interest since the early 2000s. In Jordan, the mediation law was published in the official gazette on April 30, 2003, as a temporary law for regulating civil law disputes. In 2006, the mediation law replacing the temporary law was enacted. Although mediation was part of civil law, it was not incorporated into family law until 2013. In 2014, mekâtibi’l-ıslahi ve’l-visâtati ve’t-tevfîki’l-user’î, or family reform, mediation, and conciliation offices, were established and became operational. Initially opened in pilot regions, these offices expanded as they produced positive societal results.Family reform, mediation, and conciliation offices were established under the sharia courts. Emphasising agreement and reconciliation before judicial proceedings, these offices are an important alternative method for preserving family structures in Jordanian society and resolving conflicts within families. They do not only assist couples in the divorce process. These offices provide services such as family consultations, resolving family disputes consensually, and educating those about to marry. They also aim to organise family-related courses, conduct research, and especially mediate between family members. Ultimately, the success of these offices has contributed to the restoration of marriages on the verge of collapse and a reduction in divorce rates.&nbsp;The growing influence of Jordanian family reform, mediation, and conciliation offices in society is due to the fact that their working system is based on promoting peace within the framework of Sharia principles while keeping family members as far from the court system as possible. In line with this purpose, the offices’ services preserve family privacy by resolving disputes outside court. There are two ways to apply to these offices: cases referred from the court and direct applications from the parties. One of the main features of these offices is that procedures are concluded in a short period, typically within 30 days of the application.Moreover, the family mediation model in Jordan is firmly rooted in social realities, setting it apart from the Western models of family mediation. The Jordanian family mediation experience is better suited to the society because, apart from non-Muslims, the Muslim-majority population prefers local solutions over imported European-based ones. This feature enhances the functionality of family mediation in Jordan, making it a model for other countries. In particular, countries that are newly implementing family mediation should consider the sociological, religious, and historical contexts of their populations. The study emphasises the significance of this argument in Jordan’s case.To evaluate the concrete impact of family reform, mediation, and conciliation offices in Jordan, the statistical data from the Jordanian judiciary were examined. Issues such as compensation for women in cases where husbands divorce without cause, alimony (for women, children, medical needs, education, iddah, and relatives), termination of alimony, housing fees, hidâne (custody) fees, visitation rights, prevention of a daughter’s marriage by her guardian, dowry disputes, inheritance disputes, travel permissions, financial payments, the reduction of certain rights, and various other family-related issues are discussed and resolved in family reform, mediation, and conciliation offices. In addition to the services provided before and during the divorce process, many other family matters are resolved in these offices. The study covers the issues the offices have handled since they were established, detailing the extent to which consensus has been reached on each matter, using statistical data. The results and number of applications for 2023 are also presented.In conclusion, the study makes several recommendations: First, family mediation based on the consent of both spouses should be implemented, as the willingness of the spouses to mediate will facilitate the resolution of disputes. Second, following Jordan’s example, family mediation should not rely on a single field expert. Mediators from theology, psychology, sociology, and law should be available, with relevant experts consulted depending on the nature of the dispute. This multidisciplinary approach will result in a more comprehensive application. Third, confidentiality must be strictly observed duringmediation. By adhering to this principle, the parties will feel more comfortable revealing the source of their issues, enabling the mediator to find more effective solutions. Fourth, as in Jordan, couples should be able to sign the mediation results and submit them to the enforcement authorities. If one party fails to comply with the agreement, the other should be able to file a claim. Fifth, family mediation should not be expensive or cost-prohibitive, as is the case in some countries like France. Instead, it should be free of charge or lowcost, as high fees would limit demand and reduce the influence of mediation.

Family Mediation in Jordan

Hendun

Mustafa

Norfadhilah

Mediation and Sulh as an Alternative to Litigation: A Study of the Syariah and Civil Courts Practices in Malaysia

Ahmad

Legal Framework and Implementation Of Mediation In Child Custody Disputes At The Syariah Court Of Malaysia

This study examines the use of mediation in resolving family disputes, with a particular focus on practises in Morocco. The study consists of an introduction and four main sections. After defining family mediation in the introduction, verses from the Qur’an and hadiths praising the act of reconciling between people are cited. Following this, the importance of family mediation, family mediation activities in Morocco, challenges faced in family mediation in Morocco, and an exemplary family mediation model are discussed in order.Mediation in resolving family disputes plays an important role in preventing the breakdown of society and preserving family unity. Family mediation is a method aimed at resolving disputes between parties quickly, reliably, and at a low cost. In this process, decisions are made not by a third- party but by the individuals experiencing the conflict themselves. Mediation allows parties to set their own agenda and address issues from an emotional perspective. The active role of the parties in resolving disputes and making their own decisions increases their self-confidence. The goal of mediation is to move away from a win-lose mentality and establish a balance that provides mutual gain between the parties, resolving conflicts amicably. This feature of mediation makes it an effective and successful alternative method, especially in resolving issues between spouses.In Morocco, family laws enacted in 1958 and 2004 made it mandatory for courts to apply conciliation procedures in divorce cases. However, these conciliation procedures are insufficient in regulating the relationships between spouses and preventing the breakdown of families. Therefore, new methods of resolution are needed in Morocco to reduce divorces by resolving domestic disputes. At this point, civil society organisations play a crucial role. In Morocco, the mediation methods used in resolving family disputes are primarily conducted by civil society organisations. In addition to providing mediation services for family issues, these organisations conduct educational and awareness programmes for family members. Some civil society organisations providing family mediation services in Morocco include Shebeketu Sheml, Merkez al-Istimaa wa’l-Irshad al-Usari, Jamiyyat al-Betoul, and Jamiyyat as-Safa. These organisations, supported by various experts, assist family members in making healthier and more informed decisions in resolving family disputes.Legal and practical difficulties are encountered in the implementation of family mediation in Morocco. One of the main obstacles is the lack of legal regulations concerning family mediation. The absence of direct and explicit provisions regarding mediation in the Moroccan Family Code prevents mediation practises from gaining an institutional identity. Moreover, the insufficient development of public awareness regarding family mediation makes it difficult for this method to be adopted. On the other hand, although civil society organisations strive to effectively implement family mediation, they do not receive sufficient material and moral support. This situation negatively affects the sustainability of the mediation services. The lack of continuous support from official bodies, especially financially, disrupts the mediation services provided by civil society organisations and, in some cases, even causes these services to cease.Morocco has gained various experiences in its efforts to activate the method of family mediation in resolving disputes among family members. This study argues that the positive and negative experiences Morocco has gained in this field will guide in forming an exemplary family mediation model. The negative factors that prevent family mediation activities in Morocco from achieving the desired level of success and becoming widespread across the country indicate that these deficiencies need to be addressed when creating an effective family mediation model. In addition, the efforts of civil society organisations in Morocco to develop family mediation and their significant success in mediation initiatives among family members demonstrate the great value of these organisations’ experiences. Indeed, gaining the support of civil society organisations is indispensable regarding communicating with people and embedding family mediation in society. Based on these arguments, the following measures should be taken while establishing an effective family mediation system: First and foremost, a comprehensive and clear legal framework for family mediation should be established. Legal regulations should detail all stages, from initiating the mediation process to the legal binding nature of its outcomes. In societies where this method is not widespread, recourse to mediation should be made mandatory, and separate mediation offices under the authority of the judiciary, yet independent of the courts, should be established for these processes. The establishment of officially recognised mediation centres will enhance the institutional applicability of these services. The provision of professional and impartial services by these centres will ensure that the process protects the rights of the parties and achieves a fair outcome.Comprehensive training programmes should be developed to ensure that mediators have professional competencies, and certification processes should be standardised. These training programmes should include legal knowledge, family dynamics, psychology, and effective communication skills. The continuous monitoring and evaluation of the quality and effectiveness of mediation processes will be an important factor in increasing the success of the model. Additionally, supporting civil society organisations alongside official mediation offices will contribute to resolving disputes outside the courts and reducing the burden on the judiciary. A gradual approach can be adopted in this context. Initially, organisations capable of resolving disputes outside the court should be supported, and if disputes are brought to court, family mediation offices within the judiciary should be activated. Moreover, awareness must be raised for the community to recognise mediation as an effective method for resolving family disputes. Therefore, awareness campaigns, educational programmes, and community events should be organised through media campaigns. Ensuring that mediation services are accessible to all segments of society, keeping costs low or offering them free of charge for certain groups, will contribute to the process becoming more widespread. Furthermore, the mediation process should be aligned with societal and cultural values, and structured considering local norms. In Türkiye, the proposed family mediation model can be implemented with the support of existing institutions and organisations. As in Morocco, the support of civil society organisations (CSOs) is crucial for the effective implementation of family mediation in Türkiye. On the other hand, since provincial mufti offices in Türkiye are recognised as religious authorities, establishing Family Mediation Offices within these mufti offices could be effective in resolving family disputes and reducing divorces. Applications to the Directorate of Religious Affairs show a societal need for such a service.

A Model of Family Mediation Developed Based on Experiences From Morocco

Fulya

The increase in divorce rates has become a significant issue in almost every society worldwide, and the resulting heavy caseload in courts has led to serious sociological and legal consequences. The inability to resolve disputes in divorce cases for many years prevents justice from being timely and properly administered, adversely affecting not only the parties involved but also all individuals directly or indirectly associated with them. This situation can lead to broader social problems and weaken the family structure within societies. Based on these realities, various academic and administrative studies conducted towards the end of the 20th century revealed that traditional judicial methods were not sufficiently effective in resolving family disputes. In contrast, these processes were found to intensify conflicts further. Consequently, there emerged a strong tendency to favour alternative dispute resolution methods, such as family mediation, over existing methods. In line with this trend, the Council of Europe issued a recommendation advocating the use of family mediation in family disputes. This recommendation gained widespread acceptance across Europe, and family mediation practises quickly became integrated into legal processes and widely adopted. Within this context, it is planned that family mediation will be incorporated into the legal system in Türkiye as an alternative method.Türkiye has traditionally achieved European standards in its legal and social development over the past century. As a result, European models could be employed in the mediation practises expected to be implemented in the country. However, Westernoriginated mediation models, particularly divorce mediation, primarily focus on protecting individual interests to the highest degree and alleviating the caseload on courts. There is considerable debate over how compatible this model is with Türkiye’s cultural and social structure. The family structure in Turkish society is shaped by Islamic law and traditional values. Islamic law plays a crucial role in the formation and maintenance of the family. Some studies on this subject suggest that, due to this fundamental difference, a unique mediation model that aligns with Türkiye’s cultural and religious structure needs to be developed. Accordingly, it is argued that a mediation method compatible with Islamic teachings and systematised according to these principles would be more appropriate for addressing the issues and meeting the needs of the Turkish society. Furthermore, adopting an approach that considers cultural sensitivities in the preservation of family unity and the administration of justice in divorce processes would contribute to making the legal system more harmonious with the societal structure.&nbsp;It is recommended that legislators take these discussions into account and develop a mediation model suitable for Türkiye’s sociological and cultural realities. In this context, a project titled “Family Mediation-Arbitration in Islamic Law and Contemporary Practises” has been carried out by academics and students from the Department of Islamic Law at Istanbul University to explore the applicability of Islamic mediation models in Türkiye. Supported by TÜBİTAK, this project conducted extensive research based on the premise that mediation-arbitration practises rooted in Islamic law norms are more compatible with Türkiye’s sociological structure compared to European models. In this context, the family mediation-arbitration practises of Muslim communities in various countries such as the United Kingdom, Malaysia, Morocco, Egypt, Jordan, Saudi Arabia, and the United States were investigated. Among these countries, the practises of Malaysia, where modern law and Islamic law are applied together, and the United Kingdom, a secular state that allows its Muslim minority to resolve family issues within the framework of Islamic law, were closely examined through field research.The findings of the project will be shared with relevant institutions such as the Ministry of Justice, the Mediation Department, the Ministry of Family and Social Policies, and the Family and Religious Guidance Department under the Presidency of Religious Affairs. This will contribute to providing model examples for the family mediation expected to be implemented in Türkiye in the near future and to taking concrete steps to enhance the applicability and social acceptance of Islamic family mediation based on Islamic law in Türkiye.In this context, the practises of Saudi Arabia, where organising the legal system and legal practises according to Sharia principles is a constitutional requirement, present a noteworthy model. Accordingly, our study examined the historical development, operational structure, institutional frameworks, and integration of family mediation and arbitration processes into the legal system in Saudi Arabia, reaching the following summarised conclusions:In Saudi Arabia, mediation and arbitration are implemented as two separate methods. These practises have been established as a legal obligation tied to adherence to Islamic principles, with peaceful resolution aimed at preserving family unity as the primary goal. In recent years, changes in the legal system have contributed to the creation of the necessary administrative structures for the more effective functioning of mediation and arbitration processes.Arbitration is carried out as a judicial practise under the supervision of the courts and involves a formal legal process. It allows for the detailed and meticulous examination of disputes between spouses, contributing to a more efficient functioning of the judicial process. This method, which eases the workload of judges, enables a thorough handling of disputes between the parties. However, no concrete and lasting evidence has been found that arbitration provides significant and lasting contributions to the preservation of family unity. Although a specific regulation governing arbitration has not yet been established, the reasons for resorting to arbitration and the powers of arbitrators are defined in the Ahvâl-i Şahsiyye regulations. This regulation can be considered an important step towards developing a more systematic and institutional structure for arbitration.On the other hand, mediation is more flexible and can be applied in both judicial and non-judicial processes. Judicial mediation is conducted under the supervision of the courts, while non-judicial mediation is carried out by private institutions and independent mediators in collaboration with the courts. Unlike judicial arbitration processes, mediation is conducted with the cooperation of the state and civil society organisations to meet the needs of society. This cooperation helps mediation reach a broader audience and plays an important role in ensuring social peace. Civil society organisations serve as supporting institutions in these practises, which have been integrated into the state’s judicial system, thereby contributing to the effective implementation of mediation both at the official and social levels. This approach demonstrates that a balance has been struck in Saudi Arabia’s family mediation and arbitration processes between preserving Islamic values and meeting societal needs. Official statistics and reports from mediation associations show that mediation has been successful in preserving family unity and resolving disputes between parties.Due to the lack of comprehensive scientific studies on official mediation that have emerged in the last decade, the exact content of the reconciliation methods used in mediation centres has not been fully determined. However, the following conclusions have been clearly reached: the organisation of mediation practises in Saudi Arabia under the condition that they do not contradict Islamic Sharia, the obligation of mediators to adhere to Sharia, and the requirement for them to be well-versed in the relevant sections of Islamic law clearly indicate that the Saudi Arabian mediation-arbitration model is based on Islamic law. Additionally, these practises, which are organised in a manner consistent with the customs and traditions of Muslim society, are shaped with consideration for the requirements of the modern world and scientific developments.The family mediation-arbitration model in Saudi Arabia provides an important example for all Islamic jurists regarding how the classical period rules of Islamic law have been updated and applied in the modern era, and how these practises have been adapted to the scientific developments and societal needs of the modern world. The findings of this study offer significant data for jurists who advocate that the family mediation expected to be implemented in Türkiye should be structured according to Islamic principles in a manner that aligns with the beliefs and customs of the Muslim community. These findings reveal the possibility of designing Türkiye’s mediation practises in a manner similar to the Saudi Arabian model, based on Islamic law principles and simultaneously addressing the needs of the modern world.

Family Mediation and Arbitration Practises in Saudi Arabia

Hüseyin

Öğretim Görevlisi Dr.

In accordance with the religious responsibility imposed on Muslims through the Quran and the Sunnah, having the judiciary and administration of Muslims be in accordance with Islamic law is an issue upon which Islamic scholars agree. The application of the mediation method offers the opportunity to fulfill this religious responsibility in countries not governed by Islamic law. The mediation method contributes to making Islamic law effective and is important in this respect. The scope of mediation does not cover matters that do not require a judicial ruling, such as worship. In addition, having the mediation method that is to be applied according to Islamic law also fall within a framework permitted by the legislation of the country where it will be applied is important. Otherwise, trying to apply a parallel judicial method contrary to a country’s legislation is not acceptable in terms of Islamic law as this will lead to undesirable results.&nbsp;&nbsp;Every Muslim needs to apply to jurisprudence based on Islamic law, whether or not they are in a country that adheres to Sharia law. A mediation method carried out in accordance with Islamic law replaces the authority of Sharia for Muslims living in countries not governed by Islamic law. According to Islamic law, mediation is mandatory for those who live in a country where Islamic law has no jurisdiction. This is because applying the jurisprudence of Islamic law is incumbent upon a Muslim. In cases where this is not possible, mediation in accordance with Islamic law is to be resorted to. Previous scholars have stated that referring to scholars is necessary in order to rule on a case in accordance with Sharia rule when an imam is not present, and this is expressed in the principle of the guardianship of the scholars.No need exists for mediation in matters that do not require judicial ruling, such as worship, avoiding haram acts, and financial transactions where rights are clear and certain. Such provisions can be applied individually by a Muslim. Scholars disagree on the scope of mediation under Islamic law, but they agree that it is permissible with regard to financial matters and not permissible regarding public rights such as criminal law. In cases where Islamic jurisdiction is not available, the scope of arbitration is limited to the extent permitted by the laws of the country. Mediation is permissible in areas where the state allows arbitration. Meanwhile arbitration is not permissible in areas where the state does not allow it, because resorting to mediation in such areas will expose Muslims to the accusation of rebelling against the law and being separatists.In the ninth conference session of the Islamic Fiqh Council, the council decided that arbitration is permissible for everything involving a pure human right, such as sales, marriage, and the like. This is because persons’ rights are legislated for their benefit, and they have the option if they wish to fulfill or ignore it. Thus, arbitration is permissible here. Arbitration is impermissible in everything that is rightful to God Almighty, such as punishments. Matters in which a ruling requires proving or denying a ruling with regard to non-litigants over whom the arbitrator has no jurisdiction are also not permissible for mediation, such as a curse due to the right of parentage over a child being linked to the child.The jurisprudential differences regarding when arbitration is permissible do not have a great impact for Muslims who live outside Islamic lands because the matter ultimately depends on what the laws of their country allow regarding arbitration. This is a wide opportunity for Muslim jurists and experts to learn about everything where laws permit arbitration.As for the person who should arbitrate in the cases of Muslims living outside the lands of Islam, the scholars’ statements agree that Muslims outside the lands of Islam must gather with their scholars and refer to them on all matters and make one of them an arbitrator. Some researchers have called this the principle of the guardianship of scholars. This principle does not mean the multiplicity of political authorities in one country. Rather, what is meant is for Muslims outside the lands of Islam to unite under their scholars. The decisions of the European Council for Fatwa and Research has stated that parties may choose one arbitrator, either a man or woman, or an arbitration panel of several individuals, and their number must be odd in number so that they can make the decision by a majority vote. The arbitrators are required to have knowledge of Sharia rulings and applicable laws and to be known for their integrity and uprightness. The European Council for Fatwa and Research has issued a list of executive procedures and legal provisions for arbitration with the aim of applying them regarding Sharia arbitration in countries not governed by Sharia law. The list includes the terms and scope of arbitration, the qualities and appointment of arbitrators, the arbitration instrument (i.e., arbitration charter party, arbitration contract), methods of ruling, procedures, and evidence in arbitration. The list also addresses issuing, communicating, and enforcing the arbitration award, as well as setting it aside, implementing the executive form of the award, and appealing an arbitration award.Muslims living in countries not governed by Islamic law should request comprehensive provisions and laws that consider their religious characteristics from the countries in which they live and to give them the authority to resolve their problems in all areas through arbitration in compliance with Sharia law.For countries not governed by Sharia law to have Islamic arbitration institutions that conduct sharia arbitration in Islamic cases is important. This institution includes scholars in Sharia, each of whom specializes in one of the fields in which arbitration can be conducted. These institutions should be based on specific regulations and instructions based in line with how they are governed.

Concerning The Application of Mediation in Accordance with Islamic Sharia in Countries That Are Not Governed by Islamic Sharia (Rule and Scope)

Salaheddin

Öğretim Görevlisi

Family arbitration is one of the alternative dispute resolution methods recognised in Islam. It has gained significant importance among Syrians after the Syrian revolution in 2011, as displacement and war led to the fragmentation of the social fabric and an increase in family-related issues, including divorce and financial disputes. In Türkiye, home to millions of Syrian refugees, family arbitration centres have emerged as a practical solution to restore family stability and alleviate the burden on courts.The Legitimacy of Arbitration and Its Importance in Resolving DisputesThe legitimacy of arbitration in resolving marital and family disputes is firmly rooted in the Quran and Sunnah. One notable reference is the Quranic verse:&nbsp;“And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them.” (Surah An-Nisa: 35).In the Syrian context, the need for arbitration has increased significantly following the collapse of official judicial institutions and the difficulty of accessing courts, particularly in conflict zones and host countries. Arbitration provides privacy, expedited processes, and amicable solutions that satisfy both parties, making it a practical alternative to traditional courts.Reasons Syrians Resort to Family Arbitration&nbsp;1. Confidentiality: Many Syrians prefer arbitration to maintain the privacy of marital disputes, avoiding public exposure in courtrooms.2. Speed of Resolution: Arbitration bypasses lengthy legal procedures, with most cases resolved in one or two sessions.3. Preserving Relationships: By relying on mutual consent and the acceptance of the arbiters’ decisions, arbitration reduces hostility between parties. 4. Preserving Identity and Values: Arbitration enables Syrians to resolve disputes in accordance with Islamic principles and societal values. 5. Avoiding Divorce: Arbitrators strive to consider divorce only as a last resort, enhancing the chances for reconciliation and continuity of marital life.&nbsp;The Reality of Family Arbitration in TürkiyeFamily arbitration centres have been established in several Turkish cities where Syrian refugees are concentrated. A notable example is the Family Reform Centre in Gaziantep, managed by the Syrian Scholars Association. In 2019, the centre documented 208 cases, including:<ul><li>&nbsp;Forty nine cases of separation due to discord.</li><li>Thirty seven cases of reconciliation between spouses.</li><li>Ninety four other various disputes.</li></ul>These centres offer services such as spousal reconciliation, divorce documentation, financial dispute resolution, and psychological and social support.Challenges and Common Issues1. Unregistered Marriages: Many Syrian marriages are not officially registered in Turkish courts, creating legal and social challenges such as wives losing their legal and Islamic rights. While marriage in Syria was documented in Sharia courts, ensuring legal protection for both parties, the lack of such documentation in Türkiye has weakened these safeguards.2. Financial Disputes and Alimony: Many wives face delays or complete lack of alimony payments following divorce, worsening the economic burden on families, especially in refugee conditions. 3. Child Custody and Visitation: Disputes over child custody are frequent and require clear legal frameworks, often absent due to the differing laws between Syria and Türkiye. 4. Differences Between Syrian and Turkish Laws: Legal discrepancies pose significant challenges to the enforcement of arbitration decisions, especially as the Turkish authorities do not formally recognise arbitration centres.Case Studies from Arbitration Centres The Case of Samar:Samar married according to Islamic rites and had two children. Her husband emigrated to Europe and could not return. She sought assistance from an arbitration centre, which deemed the marriage untenable and referred her case to the Sharia court in Azaz, which ruled in favour of separation. Samar remarked: “Without the intervention of the arbitration centre, I would not have been able to obtain a divorce. They helped me free of charge.”The Case of Iman: Iman, a young woman in an unregistered Islamic marriage, faced issues with her husband, who was imprisoned on criminal charges. She turned to an arbitration centre, which recommended separation and referred her case to the Azaz court. Iman stated: “The centre was a lifeline that saved me from prolonged suffering without a divorce, especially since Turkish courts do not recognise my unregistered marriage.”&nbsp;Importance of Arbitration in Host Countries These cases demonstrate the pivotal role of arbitration centres in providing practical and flexible solutions to marital disputes, contributing to the following: <ul><li> Reducing the negative impact of family disputes on children. </li><li> Offering a legal alternative that respects the cultural and religious values of the Syrian community. </li><li> Raising community awareness of family rights and responsibilities.</li></ul>Challenges Facing Arbitration Centres 1. Lack of Funding: Many centres operate with limited resources, hindering their sustainability and ability to expand. 2. Shortage of Qualified Personnel: There is a pressing need for arbitrators with expertise in both Sharia law and legal systems. 3. Lack of International Recognition: The absence of formal recognition for arbitration centres limits the enforceability of their decisions. 4. Legal System Discrepancies: The conflicting legal frameworks between Syria and the host countries complicate arbitration procedures. 5. Difficulty in Enforcement: Even after decisions are issued, parties may refuse to comply. 6. Lack of Awareness: Many refugees are unaware of the significance of arbitration as a judicial alternative.Proposals to Strengthen the Role of Arbitration 1. Sustainable Financial Support: Ensuring consistent funding to expand arbitration services. 2. Qualified Personnel Training: Developing training programs for arbitrators that combine expertise in Sharia and legal systems. 3. Collaboration with Turkish Authorities: Enhancing cooperation to ensure the recognition of arbitration decisions. 4. Raising Awareness: Educating the refugee community about the role of arbitration as an alternative dispute resolution mechanism. 5. Unified Legal Framework: Establishing regulations that align arbitration centers’ work with Sharia and personal status laws.Legal Implications of Arbitration Decisions <ul><li>Arbitration decisions can be translated and submitted to Turkish family courts if the marriage is officially registered. </li><li>For unregistered marriages, cases are referred to Sharia courts in Syrian oppositionheld areas. </li><li>Turkish authorities do not accept documents issued by courts in opposition-controlled areas, often forcing Syrians to deal with Syrian regime consulates.</li></ul>Conclusion Family arbitration among Syrians in Türkiye has proven effective in resolving marital disputes and mitigating the impact of the Syrian conflict on families. It offers a practical alternative that respects Islamic values and provides flexible solutions tailored to refugees’ needs. However, to enhance its effectiveness and sustainability, there is a pressing need to improve funding, achieve international recognition, and develop comprehensive legislation.Recommendations 1. Drafting a unified arbitration law based on Islamic Sharia, aligned with personal status laws, and recognised locally and internationally. 2. Developing arbitration expertise through training programs that integrate Sharia and legal knowledge. 3. Building international partnerships to enhance the recognition of arbitration decisions. 4. Establishing sustainable funding mechanisms in collaboration with donors and waqf institutions. 5. Using digital systems for remote dispute resolution and case documentation. 6. Launching community awareness campaigns to educate refugees about arbitration centres and their legal rights.7. Ensuring the independence and integrity of arbitration centres through ethical oversight. 8. Expanding the jurisdiction of arbitration centres to cover family, commercial, and property disputes. 9. Aligning arbitration decisions with international standards to facilitate global recognition. 10. Promoting reconciliation and flexibility within Islamic principles to achieve justice and social acceptance. These recommendations develop arbitration as a sustainable and equitable solution that meets the needs of refugees and addresses the challenges faced by host countries.

Family arbitration among Syrians in Türkiye

Fezanur

Many Muslim and non-Muslim states apply Islamic law. This practise has sometimes been through sharia law, as in Islamic countries, and sometimes in non-Muslim countries as an alternative dispute resolution to the legal problems of Muslims. In real life, family law is one of the most important issues where Islamic law is applied. Especially divorce cases are an issue that causes serious disputes between the parties because the woman does not have the right to divorce. Although it is relatively easy to solve such disputes in countries where Sharia is applied as a legal system, it is quite difficult to solve these problems in countries where Muslims are in the minority and ruled by a secular legal system. Because the right of talaq is given only to the husband, when a woman wants to divorce, she is trapped in her marriage. The solutions that this woman can produce within the secular legal system are also very limited. While in other religions, the right to divorce is also given only to the husband, the fact that they have state-recognised religious authorities to whom they can apply has made this problem relatively solvable.Within the scope of this article, the Netherlands, a country where Muslims are in minority, will be analysed. The subject of arbitration and mediation related to the Netherlands has not been studied in Turkish before. In this respect, our study, which has a unique characteristic, will be a resource for Muslims in the Netherlands, especially Turks, to solve their problems. For this purpose, first, the problem has been identified by literature review and then the solution suggestions that can be applied to this problem have been presented.In the Netherlands, there are official religious authorities (arbitration boards) of the Jewish and Christian communities in divorce cases. These authorities play an active role in the finalisation of religious marriages and divorce processes. In Judaism and Christianity, divorce is very limited and subject to strict rules. It is sometimes very difficult and sometimes impossible for the parties to divorce. The reason for divorce must be based on solid grounds recognised by religious texts. While it is relatively easy for the husband to divorce, when the wife wants to divorce, her fate lies between her husband’s two lips. This victimisation of the woman is tried to be solved by the religious councils of these religions, at least with minimum victimisation of the woman. Of course, this opportunity is offered to women by religious authorities recognised by the state. The history of these authorities dates back to very old times. Since most population is Christian, religious authorities belonging to this religion already exist. Since the Jews also have a very old history in the Dutch territory (approximately 17th century), they established religious authorities immediately after they settled there and have continued their religious courts until today.However, there is no similar state-recognised religious authority for Muslims. This situation causes serious problems, especially for Muslim women in the divorce process.Because when a Muslim woman wants to get divorced when her husband refuses, there is no authority she can apply to, no authority that can offer a solution. Her only remedy is to convince her husband and get talaq. If she is lucky, she may be able to persuade the opposition. This helplessness of Muslim women ranks high as a social problem that needs to be solved in the Dutch society. Because the Netherlands is a country that receive significant immigration and where the Muslim population lives densely. Accordingly, it is essential to establish a religious authority recognised by the state. However, this authority does not currently exist in the Netherlands.Women who are trapped in marriage try to solve this problem sometimes by local imams, sometimes by NGOs and sometimes by law, but no permanent solution emerges. The solutions offered by the imams are insufficient as they have no legal sanction authority. Although the efforts of NGOs are valuable in providing religious and legal support, they are insufficient and not permanent solutions since they lack the authority to compel the husband to grant a divorce. Another authority that a woman in this situation can apply to is the Dutch courts. However, since the Dutch courts are organised according to the secular legal system, they do not directly recognise Islamic law. However, based on international legal values such as women’s rights and freedom of religion, they sometimes take Islamic family law into consideration. In this context, in some cases, courts may force husbands to divorce to meet women’s demands for divorce. In fact, they impose monetary penal sanctions on the husband who does not grant a religious divorce. However, such decisions taken by the courts only provide temporary solutions in individual cases and do not address the lack of a general system. Therefore, to overcome these difficulties in the divorce process of Muslim women, an official Islamic authority should be established in the Netherlands. This authority should be authorised to apply Islamic family law and deal with the divorce requests of Muslim women fairly. The existence of such an institution will accelerate the process of women terminating their religious marriages and provide legal security. Within the scope of this article, the official institutions that other religious groups apply for divorce cases and their history, the ways that Muslims can apply for divorce and whether these ways are sufficient or not, and solution suggestions regarding the problems faced by Muslim women in divorce cases will be presented.

Termination of Marriages through Arbitration in Countries Where Muslims Are a Minority and the Challenges Encountered: The Case of the Netherlands

Yasemin

An Overview of Islamic Dispute Resolution in the United States

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Mehmet

Prof. Dr.

Introduction Ascending 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

Halil

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

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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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Muharrem

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.

(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 different example cases.

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darulfunun ilahiyat

darulfunun ilahiyat, akademik bir dergidir. darulfunun ilahiyat'a gönderilmiş makaleler çift-kör hakemlik sistemi kullanılarak değerlendirilmektedir.

darulfunun ilahiyat'ta din alanının farklı boyutlarını ele alan disipliner veya disiplinlerarası kuramsal ve uygulamalı çalışmalar yayımlanmaktadır.

Bu çerçevede darulfunun ilahiyat'ta; Bir inanç ve toplum sistemi olarak din konusunu ve uygulayıcılarının inanç ve davranışlarını; (i) insan ve toplum bilimleri çerçevesinde ele alan; (ii) özgün kuramsal ve kavramsal açılımlarla genişleten; (iii) farklı/yeni araştırma yöntemleriyle inceleyen; (iv) farklı örnek olaylar bağlamında karşılaştırmalı bir şekilde sunan yazılara yer verilmektedir.

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İstanbul Üniversitesi İlahiyat Fakültesi tarafından yayımlanan darulfunun ilahiyat, akademik bir dergidir. darulfunun ilahiyat’a gönderilmiş makaleler çift-kör hakemlik sistemi kullanılarak değerlendirilmektedir.darulfunun ilahiyat’ta, din alanının farklı boyutlarını ele alan disipliner veya disiplinlerarası kuramsal ve uygulamalı çalışmalar yayımlanmaktadır. Bu çerçevede darulfunun ilahiyat’ta bir inanç ve toplum sistemi olarak din konusunu ve uygulayıcılarının inanç ve davranışlarını; (i) insan ve toplum bilimleri bağlamında ele alan; (ii) özgün kuramsal ve kavramsal açılımlarla genişleten; (iii) farklı/yeni araştırma yöntemleriyle inceleyen; (iv) farklı örnek olaylar bağlamında karşılaştırmalı bir şekilde sunan yazılara yer verilmektedir.Bu kapsamda özellikle şu konulara öncelik tanınmaktadır:•    İslam kültür ve medeniyeti •    Çağdaş dünyada dinî/İslami ilimlerin yorumlanması ve eğitimi •    Dinî kimliğin oluşumu ve aktarımı•    Çeşitli inanç gruplarında, kamusal hayatta, çok kültürlü ortamlarda din•    Birey, din ve toplum arasındaki etkileşimdarulfunun ilahiyat'ta nitelikli, özgün, kuramsal ve uygulamalı araştırmaların yanı sıra kitap değerlendirmesi, araştırma notu, sempozyum tanıtımı ve klasik dillerden çeviri-yorum metinleri de yayımlanmaktadır.

Amaç ve Kapsam

<a href="https://www.scopus.com/sourceid/21101058362" target="_blank">SCOPUS</a><a href="https://search.trdizin.gov.tr/dergi/detay/2132/darulfunun-ilahiyat" target="_blank">ULAKBİM TR Dizin</a><a target="_blank" href="https://brill.com/fileasset/downloads_products/35122_ii_surveyed_periodicals_2008_2017FINAL.pdf">Index Islamicus</a><a href="https://www.ebsco.com/tr-tr/urunler/arastirma-veri-tabanlari/academic-search-complete" target="_blank">EBSCO Academic Search Complete</a> <a href="https://doaj.org/toc/2651-5083?source=%7B%22query%22%3A%7B%22bool%22%3A%7B%22must%22%3A%5B%7B%22terms%22%3A%7B%22index.issn.exact%22%3A%5B%222651-5083%22%5D%7D%7D%5D%7D%7D%2C%22size%22%3A100%2C%22sort%22%3A%5B%7B%22created_date%22%3A%7B%22order%22%3A%22desc%22%7D%7D%5D%2C%22_source%22%3A%7B%7D%2C%22track_total_hits%22%3Atrue%7D" target="_blank">DOAJ</a> <a href="https://kanalregister.hkdir.no/publiseringskanaler/erihplus/periodical/info.action?id=495011" target="_blank" style="font-size: 13.3333px;">ERIH PLUS</a> <a href="https://atif.sobiad.com/index.jsp?modul=dergi-sayfasi&amp;ID=0&amp;magazinename=darulfunun%20ilahiyat" target="_blank">SOBIAD </a> Atla Religion Database <a href="https://go.gale.com/ps/dispAdvSearch.do?userGroupName=anon~84c5a0c7&amp;prodId=AONE" target="_blank">Gale Cengage</a>

Dizinler

Dergi yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <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>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için: <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> Gönderilen makaleler derginin amaç ve kapsamına uygun olmalıdır. Orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmayan, her bir yazar tarafından içeriği ve gönderimi onaylanmış yazılar değerlendirmeye kabul edilir. Makale yayınlanmak üzere Dergiye gönderildikten sonra yazarlardan hiçbirinin ismi, tüm yazarların yazılı izni olmadan yazar listesinden silinemez ve yeni bir isim yazar olarak eklenemez ve yazar sırası değiştirilemez.İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir. Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.*Bir yazarın dergimizde yazısı yayınlandıktan sonraki iki sayıda yeni bir yazısına yer verilmez.İntihal Ön kontrolden geçirilen makaleler, iThenticate yazılımı kullanılarak intihal için taranır. İntihal/kendi kendine intihal tespit edilirse yazarlar bilgilendirilir. Editörler, gerekli olması halinde makaleyi değerlendirme ya da üretim sürecinin çeşitli aşamalarında intihal kontrolüne tabi tutabilirler. Yüksek benzerlik oranları, bir makalenin kabul edilmeden önce ve hatta kabul edildikten sonra reddedilmesine neden olabilir. Makalenin türüne bağlı olarak, bunun oranın %15 veya %20'den az olması beklenir.Çift Kör Hakemlikİntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir. Editör, makalelerin adil bir şekilde çift taraflı kör hakemlikten geçmesini sağlar ve makale biçimsel esaslara uygun ise, gelen yazıyı yurtiçinden ve /veya yurtdışından en az iki hakemin değerlendirmesine sunar, hakemler gerek gördüğü takdirde yazıda istenen değişiklikler yazarlar tarafından yapıldıktan sonra yayınlanmasına onay verir.

Politikalar

Dergi açık erişimlidir ve derginin tüm içeriği okura ya da okurun dahil olduğu kuruma ücretsiz olarak sunulur. Okurlar, ticari amaç haricinde, yayıncı ya da yazardan izin almadan dergi makalelerinin tam metnini okuyabilir, indirebilir, kopyalayabilir, arayabilir ve link sağlayabilir. Bu <a href="https://www.budapestopenaccessinitiative.org/translations/turkish-translation" target="_blank">BOAI</a> açık erişim tanımıyla uyumludur. Derginin açık erişimli makaleleri Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır.

Derginin tüm giderleri İstanbul Üniversitesi tarafından karşılanmaktadır. Dergide makale yayını ve makale süreçlerinin yürütülmesi ücrete tabi değildir. Dergiye gönderilen ya da yayın için kabul edilen makaleler için işlemleme ücreti ya da gönderim ücreti alınmaz.

Yazarlar dergide yayınlanan çalışmalarının telif hakkına sahiptirler ve çalışmaları  Creative Commons Atıf-GayrıTicari 4.0 Uluslararası (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.tr" target="_blank">CC BY-NC 4.0</a>) olarak lisanslıdır. CC BY-NC 4.0 lisansı, eserin ticari kullanım dışında her boyut ve formatta paylaşılmasına, kopyalanmasına, çoğaltılmasına ve orijinal esere uygun şekilde atıfta bulunmak kaydıyla yeniden düzenleme, dönüştürme ve eserin üzerine inşa etme dâhil adapte edilmesine izin verir.

Editörler, yayınlanan makalede, bulguları, yorumları ve sonuçları etkilemeyen küçük hatalar tespit edilirse düzeltme yayınlamayı düşünebilirler. Editörler, bulguları ve sonuçları geçersiz kılan büyük hatalar / ihlaller söz konusu olduğunda, makaleyi geri çekmeyi düşünmelidir. Yazarlar tarafından araştırma veya yayını kötüye kullanmaya yönelik olasılık söz konusu ise; bulguların güvenilir olmadığına ve yazarların kurumlarının olayı soruşturmadığına dair kanıtlar var veya olası soruşturma haksız veya sonuçsuz görünüyor ise, editörler endişe ifadesi yayınlamayı düşünmelidir. Düzeltme, geri çekme veya endişe ifadesi ile ilgili olarak <a href="https://publicationethics.org/resources/flowcharts/complete-set-english" target="_blank">COPE</a> ve <a href="https://www.icmje.org/recommendations/" target="_blank">ICJME</a> yönergeleri dikkate alınır.Geri ÇekmeDergi geri çekme durumunda <a href="https://publicationethics.org/sites/default/files/retraction-guidelines-cope.pdf" target="_blank">COPE Retraction Guidelines</a>’ı izler. Editör, aşağıdaki durumlarda bir makaleyi geri çekme hakkına sahiptir: <ul><li>Büyük bir hata (örn. yanlış hesaplama veya deneysel hata), uydurma öğeler  (örn. veri) veya tahrifat (örn. görüntü manipülasyonu) gibi bulguların güvenilmez olduğu sonucunu çıkarmaya dair açık kanıtlar varsa; </li><li>İçerikte intihal varsa; </li><li>Uygun atıf yapılmadan başka bir yerde yayınlanmışsa;</li><li>Kullanım izni olmayan materyal veya veri içeriyorsa;</li><li>Telif hakkı ihlali veya başka bir ciddi yasal sorun varsa;</li><li>Etik olmayan araştırma içeriyorsa; </li><li>Hakem değerlendirme sürecinin bozulduğuna veya manipüle edildiğine dair kanıt varsa;</li><li>Yazar(lar), editörün görüşüne göre, çalışmanın yorumlanmasını veya editörlerin ve hakemlerin tavsiyelerini önemli derecede etkileyebilecek, kritik bir çıkar çatışmasını açıklamamış ise.</li></ul>Geri çekme durumunda aşağıdaki adımlar izlenir:<ul><li>Makale başlığını da içeren geri çekme bildirimi derginin bir sonraki sayısında yayınlanır. Geri çekme bildirimi  içindekiler tablosunda sayfa nosu verilerek listelenir. </li><li>Elektronik versiyonda geri çekme bildirimi ile orijinal makale arasında link sağlanır. </li><li>Online makaleden önce geri çekme bildirimini içeren sayfa gelir; okuyucu daha sonra makalenin kendisine geçebilir.</li><li>Orijinal makale, her sayfadaki .pdf üzerinde “geri çekildiğini” belirten bir filigran dışında değişmeden kalır.</li></ul>Yasal Nedenlerle Makalenin KaldırılmasıAşağıdaki durumlarda, üst veriler (başlık ve yazarlar) hariç olmak üzere, makale metni kaldırılır ve makalenin yasal nedenlerle kaldırıldığını bildiren bir sayfa makalenin yerini alır. <ul><li>Makalenin karalayıcı içerik ihtiva ettiği veya başkalarının yasal haklarını ihlal ettiği tespit edilir ve geri çekmenin yeterli bir çözüm olmadığı düşünülürse;</li><li>Makale bir mahkeme kararına konu olmuşsa veya olacağına dair makul bir neden varsa;</li><li>Kamu sağlığı açısından önemli bir risk söz konusu ise;  </li></ul>

Dergide yayınlanan tüm yazıların korunmasını ve kalıcı olarak erişilebilir olmasını sağlamak için makaleler, ulusal bir arşiv sitesi olarak hizmet veren ve aynı zamanda LOCKSS'in içeriği toplamasına, korumasına ve sunmasına izin veren Dergipark'ta saklanmaktadır.Ek olarak, yazarların kendilerinin makalelerinin son PDF sürümünü Open Archives Initiative (<a href="https://www.openarchives.org/" target="_blank">https://www.openarchives.org/</a>) standartlarına uygun açık elektronik arşivlerde arşivlemeleri önerilir. Yazarlar, yayınladıkları arşiv versiyonundan, İ.Ü. Yayınevinin dergi web sitesinin URL'sine bağlantı sağlamalıdır.

darulfunun ilahiyat, yayın etiğinde en yüksek standartlara bağlıdır ve <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, <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>, <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a> ve <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> tarafından yayınlanan etik yayıncılık ilkelerini benimser; Principles of Transparency and Best Practice in Scholarly Publishing başlığı altında ifade edilen ilkeler için adres: <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>Gönderilen tüm makaleler orijinal, yayınlanmamış ve başka bir dergide değerlendirme sürecinde olmamalıdır. Her bir makale editörlerden biri ve en az iki hakem tarafından çift kör değerlendirmeden geçirilir. İntihal, duplikasyon, sahte yazarlık/inkar edilen yazarlık, araştrma/veri fabrikasyonu, makale dilimleme, dilimleyerek yayın, telif hakları ihlali ve çıkar çatışmasının gizlenmesi, etik dışı davranışlar olarak kabul edilir.Kabul edilen etik standartlara uygun olmayan tüm makaleler yayından çıkarılır. Buna yayından sonra tespit edilen olası kuraldışı, uygunsuzluklar içeren makaleler de dahildir.

Etik

Dergi araştırma etiğinde en yüksek standartları gözetir ve aşağıda tanımlanan uluslararası araştırma etiği ilkelerini benimser. Makalelerin etik kurallara uygunluğu yazarların sorumluluğundadır.-    Araştırmanın tasarlanması, tasarımın gözden geçirilmesi ve araştırmanın yürütülmesinde, bütünlük, kalite ve şeffaflık ilkeleri sağlanmalıdır.-    Araştırma ekibi ve katılımcılar, araştırmanın amacı, yöntemleri ve öngörülen olası kullanımları; araştırmaya katılımın gerektirdikleri ve varsa riskleri hakkında tam olarak bilgilendirilmelidir.-    Araştırma katılımcılarının sağladığı bilgilerin gizliliği ve yanıt verenlerin gizliliği sağlanmalıdır. Araştırma katılımcıların özerkliğini ve saygınlığını koruyacak şekilde tasarlanmalıdır.-    Araştırma katılımcıları gönüllü olarak araştırmada yer almalı, herhangi bir zorlama altında olmamalıdırlar.-    Katılımcıların zarar görmesinden kaçınılmalıdır. Araştırma, katılımcıları riske sokmayacak şekilde planlanmalıdır.-    Araştırma bağımsızlığıyla ilgili açık ve net olunmalı; çıkar çatışması varsa belirtilmelidir.-    Deneysel çalışmalarda, araştırmaya katılmaya karar veren katılımcıların yazılı bilgilendirilmiş onayı alınmalıdır. Çocukların ve vesayet altındakilerin veya tasdiklenmiş akıl hastalığı bulunanların yasal vasisinin onayı alınmalıdır.-    Çalışma herhangi bir kurum ya da kuruluşta gerçekleştirilecekse bu kurum ya da kuruluştan çalışma yapılacağına dair onay alınmalıdır.-    İnsan öğesi bulunan çalışmalarda, “yöntem” bölümünde katılımcılardan “bilgilendirilmiş onam” alındığının ve çalışmanın yapıldığı kurumdan etik kurul onayı alındığı belirtilmesi gerekir.

Makalelerin bilimsel ve etik kurallara uygunluğu yazarların sorumluluğundadır. Yazar makalenin orijinal olduğu, daha önce başka bir yerde yayınlanmadığı ve başka bir yerde, başka bir dilde yayınlanmak üzere değerlendirmede olmadığı konusunda teminat sağlamalıdır. Uygulamadaki telif kanunları ve anlaşmaları gözetilmelidir. Telife bağlı materyaller (örneğin tablolar, şekiller veya büyük alıntılar) gerekli izin ve teşekkürle kullanılmalıdır. Başka yazarların, katkıda bulunanların çalışmaları ya da yararlanılan kaynaklar uygun biçimde kullanılmalı ve referanslarda belirtilmelidir.Gönderilen makalede tüm yazarların akademik ve bilimsel olarak doğrudan katkısı olmalıdır, bu bağlamda “yazar” yayınlanan bir araştırmanın kavramsallaştırılmasına ve dizaynına, verilerin elde edilmesine, analizine ya da yorumlanmasına belirgin katkı yapan, yazının yazılması ya da bunun içerik açısından eleştirel biçimde gözden geçirilmesinde görev yapan birisi olarak görülür. Yazar olabilmenin diğer koşulları ise, makaledeki çalışmayı planlamak veya icra etmek ve / veya revize etmektir. Fon sağlanması, veri toplanması ya da araştırma grubunun genel süpervizyonu tek başına yazarlık hakkı kazandırmaz. Yazar olarak gösterilen tüm bireyler sayılan tüm ölçütleri karşılamalıdır ve yukarıdaki ölçütleri karşılayan her birey yazar olarak gösterilebilir. Yazarların isim sıralaması ortak verilen bir karar olmalıdır. Tüm yazarlar yazar sıralamasını <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7281EBE3E18F4E5A95833E5ED0CEFE2E" target="_blank">Telif Hakkı Anlaşması Formunda</a> imzalı olarak belirtmek zorundadırlar.Yazarlık için yeterli ölçütleri karşılamayan ancak çalışmaya katkısı olan tüm bireyler “teşekkür / bilgiler” kısmında sıralanmalıdır. Bunlara örnek olarak ise sadece teknik destek sağlayan, yazıma yardımcı olan ya da sadece genel bir destek sağlayan, finansal ve materyal desteği sunan kişiler verilebilir.Bütün yazarlar, araştırmanın sonuçlarını ya da bilimsel değerlendirmeyi etkileyebilme potansiyeli olan finansal ilişkiler, çıkar çatışması ve çıkar rekabetini beyan etmelidirler. Bir yazar kendi yayınlanmış yazısında belirgin bir hata ya da yanlışlık tespit ederse, bu yanlışlıklara ilişkin düzeltme ya da geri çekme için editör ile hemen temasa geçme ve işbirliği yapma sorumluluğunu taşır.

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirirler. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder. Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır. Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemler, araştırma, yazarlar ve/veya araştırmaya fon sağlayanlarla çıkar çatışması içinde olmamalıdır. Hakemler değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir.Seçilen makaleler en az iki ulusal/uluslararası hakeme çift taraflı kör hakemlik ile değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.

Hakemlik Hakkında

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirirler. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalacağını garanti eder.Baş editör içerik ve yayının toplam kalitesinden sorumludur. Gereğinde hata sayfası yayınlamalı ya da düzeltme yapmalıdır.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayınlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Hakemler, araştırma, yazarlar ve/veya araştırmaya fon sağlayanlarla çıkar çatışması içinde olmamalıdır. Hakemler değerlendirmelerinin sonucunda tarafsız bir yargıya varmalıdırlar. Gönderilmiş yazılara ilişkin tüm bilginin gizli tutulmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar.Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir. Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.

Daha önce yayınlanmamış ya da yayınlanmak üzere başka bir dergide halen değerlendirmede olmayan ve her bir yazar tarafından onaylanan makaleler değerlendirilmek üzere kabul edilir. Gönderilen ve ön kontrolü geçen makaleler iThenticate yazılımı kullanılarak intihal için taranır. İntihal kontrolünden sonra, uygun olan makaleler baş editör tarafından orijinallik, metodoloji, işlenen konunun önemi ve dergi kapsamı ile uyumluluğu açısından değerlendirilir. Editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, cinsel yöneliminden, uyruğundan, dini inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar.Seçilen makaleler en az iki ulusal/uluslararası hakeme değerlendirmeye gönderilir; yayın kararı, hakemlerin talepleri doğrultusunda yazarların gerçekleştirdiği düzenlemelerin ve hakem sürecinin sonrasında baş editör tarafından verilir.Hakemlerin değerlendirmeleri objektif olmalıdır. Hakem süreci sırasında hakemlerin aşağıdaki hususları dikkate alarak değerlendirmelerini yapmaları beklenir.-Makale yeni ve önemli bir bilgi içeriyor mu?-Öz, makalenin içeriğini net ve düzgün bir şekilde tanımlıyor mu?-Yöntem bütünlüklü ve anlaşılır şekilde tanımlanmış mı?-Yapılan yorum ve varılan sonuçlar bulgularla kanıtlanıyor mu?-Alandaki diğer çalışmalara yeterli referans verilmiş mi?-Dil kalitesi yeterli mi?Hakemler, gönderilen makalelere ilişkin tüm bilginin, makale yayınlanana kadar gizli kalmasını sağlamalı ve yazar tarafında herhangi bir telif hakkı ihlali ve intihal fark ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini vasıflı hissetmiyor ya da zamanında geri dönüş sağlaması mümkün görünmüyorsa, editöre bu durumu bildirmeli ve hakem sürecine kendisini dahil etmemesini istemelidir.Değerlendirme sürecinde editör hakemlere gözden geçirme için gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri başka kişilerle makaleleri tartışamazlar. Hakemlerin kimliğinin gizli kalmasına özen gösterilmelidir.

1. Amaç ve KapsamBaşvurunuzu darulfunun ilahiyat’a göndermeden önce lütfen derginin “<a href="https://iupress.istanbul.edu.tr/tr/journal/ilahiyatjournal/information/amac-ve-kapsam" target="_blank">Amaç ve Kapsam</a>” sayfasını inceleyiniz. Derginin kapsamı dışında kalan çalışmalar değerlendirme sürecine alınmamaktadır. 2. Başvuru TürleriYayımlanmak üzere gönderilen çalışmalar Baş Editör &amp; Alan Editörleri tarafından amaç, konu, içerik, sunuş tarzı ve yazım kurallarına uygunluk açısından incelenmektedir. Çalışmanız, kaynakçası hariç olmak üzere, 5000-8000 kelime olmalıdır. Dergiye gönderilen tüm makale türlerine uygulanacak editöryal değerlendirme kriterleri aşağıda sıralanmaktadır: (1) Bilimsel yeterliliğin yüksek olması (2) Çalışmanın kuramsal dayanaklarının açık bir şekilde ifade edilmesi (3) Alana kavramsal veya metodolojik düzeyde katkı sağlaması (4) Metnin teori veya yöntem açısından yenilik sunması (5) Çalışmada güncel yöntemlerin kullanılmasına özen gösterilmesi 2.1. Araştırma Makalesidarulfunun ilahiyat, din ile ilgili temel sorunları ortaya koyan ve bunlara çözüm önerileri getiren çalışmaların yayımlanmasını hedeflemektedir. Bununla birlikte özgün araştırmalarda bazı hususlara ayrıca dikkat edilmektedir: (a) Araştırmanın dayandığı kuramsal çerçevenin kapsamlı bir şekilde ifade edilmesi (b) Araştırmanın kuramsal ve uygulama olarak alana katkısının zikredilmesi (c) Çalışmanın din bilimlerindeki bilgi birikimine orijinal katkı sağlaması (d) Çalışmanın özgün bir tezi olup bu tezin kendi içerisinde tutarlı bir şekilde sunulması (e) Çalışmanın yaklaşım ve metodolojisine dair esasların açık bir şekilde ortaya konulması 2.2. Araştırma NotuAraştırma notları, yapılan araştırmalar aracılığıyla edinilen akademik tecrübenin paylaşılmasını hedeflemektedir. Araştırmacıların şahsi değerlendirmelerini de aktarabilecekleri bu türden yazılar 2500 kelimeyi aşmamalıdır. 2.3. Toplantı ÖzetiUlusal veya uluslararası akademik toplantıların içeriklerine dair değerlendirmeleri içeren toplantı özeti, 1500 kelimeyi aşmamalıdır. Hazırlanan metinde özellikle toplantının akademik anlamdaki katkısı ele alınmış olmalıdır. 2.4. Kitap DeğerlendirmesiDergiye gönderilecek olan kitap değerlendirmeleri 1500 kelimeyi aşmamalıdır. 3.Genel Biçim Özellikleri 3.1. Yazı Tipi: Bütün metinde 10 punto Times New Roman yazı karakteri kullanılır. Tablo ve şekillerin nasıl hazırlanacağına dair ilgili bölüme bakınız. 3.2. Sayfa Yapısı: A4 boyutlarındaki kâğıda üst, alt, sağ ve sol boşluk 2,5 cm (0.98 inç) bırakılarak, iki yana dayalı, satır sonu tirelemesiz şekilde olmalıdır. Çalışmalar tek sütun olarak hazırlanmalıdır. Paragraflarda ve başlıklarda girinti ve çıkıntı olmamalıdır. 3.3. Paragraf Yapısı: Paragraf sekmesinde girintiler bölümünde; önce ve sonra alanı 0,6 nk satır aralığı 1,5 olmalıdır. 3.4. Kelime Sınırı: Dergiye gönderilen yazılar 5.000-8.000 kelime arası olmalıdır. 3.5. Öz: 150-200 kelime arasında olmalıdır. 3.6 Anahtar Kelimeler: 5-8 kelime arasında olmalıdır. 3.7. Extended Summary: İngilizce olmayan makaleler için, kabulü takiben 1000-1500 kelimelik İngilizce extended summary istenmektedir. 3.8. Ana Metin: Ana metnin nasıl görüneceğine dair örnek bir metin için lütfen [04_ana_metin.pdf] dosyasını inceleyiniz. Yüklediğiniz ana metnin yazar bilgilerini içermemelidir. Yüklemeden önce bu bilgileri çıkardığınızdan emin olun; yazarla ilgili bilgiler başlık sayfasında ayrıca yer almalıdır. Nicel ve nitel çalışmalar Giriş, Yöntem, Bulgular ve Tartışma bölümlerini içermelidir. Yöntem kısmında mutlaka Örneklem/Çalışma Grubu, Veri Toplama Araçları ve İşlem alt bölümleri bulunmalıdır. Model alt bölümüne sadece özgün bir model kullanılmışsa yer verilmelidir. 3.9. Başlık Sayfası: Aşağıdaki bilgiler Başlık Sayfasında yer almalıdır.(i) Makalenin başlığı (ii) Makalenin kategorisi (iii) Yazar(ların) isim ve soyadları (iv) Yazar(ların) kurum bilgileri (kurum, şehir, ülke) (v) Yazar(ların) e-mail adresleri (vi) Yazar(ların) Orcid’leri (vii) Finansal destek, çıkar çatışması ve teşekkür ile ilgili bilgiler. 3.10. Tablo, Şekil ve EklerTablo ve Şekiller: Tablo, şekil, resim, grafik vb. unsurlar metin içerisinde yer almalıdır. Çalışmanın sonunda ayrıca verilmemelidir. Tablo ve şekillerde genel şablonun dışında 9 punto Times New Roman yazı karakteri kullanılır. Paragraf sekmesinde girintiler bölümünde; • önce ve sonra alanı 0 nk, • satır aralığı tek olmalıdır. Tablo ve şekiller sola dayalı olmalı ve metin kaydırma özelliği kapalı olmalıdır. Ekler: Her bir ek ayrı sayfalarda, kaynakçadan sonra verilmelidir.3.11. Referans Stili:darulfunun ilahiyat, metin içi alıntılama ve kaynak gösterme için CMOS (The Chicago Manual of Style) kaynak stilinin 17. edisyonunu benimser. CMOS 17 hakkında bilgi için: <a href="http://www.chicagomanualofstyle.org/tools_citationguide.html" target="_blank">http://www.chicagomanualofstyle.org/tools_citationguide.html</a>3.12. Genişletilmiş Özet:darulfunun ilahiyat yayımladığı makalelerin uluslararası kamuoyu ile paylaşılmasını ve makalelerin etki üretmesini önemsemektedir. Bunun için Türkçe ve Arapça çalışmalar İngilizce geniş özetle (extended summary) birlikte yayımlanır. Bu kapsamda yazarlardan makaleyi temsil edecek geniş özet hazırlamaları talep edilir. 1000-1500 kelime arasında olması beklenen geniş özet; makalenin temel bölümlerindeki (Giriş/Literatür, Yöntem, Bulgular, Tartışma/Sonuç vb.) ana tartışmaları yansıtır. 4. Yabancı Dilde Başvurulardarulfunun ilahiyat; Türkçe, İngilizce ve Arapça dillerinde başvuru kabul etmektedir. Bu dillerde gelen başvurular hakem değerlendirmesinden önce dil yeterlilikleri ve kullanımları bakımından incelenmektedir. Ana dilde bir hakemin anlayamayacağı düzeyde olduğu tespit edilen başvurular hakem değerlendirme sürecine alınmaz ve yazarına dil düzeltmesi için gönderilir. 5. ORCIDİstanbul Üniversitesi; etik, şeffaf ve adil bir editör ve hakem değerlendirme sürecini önemsemektedir. Bu kapsamda İstanbul Üniversitesi, Open Researcher and Contributor ID (ORCID) platformunu desteklemektedir. ORCID, araştırmacıları ayrıştırabilmek için dijital bir kimlik numarası atayarak araştırmacı ile araştırmacının daha önceki faaliyetlerini eşleştirmektedir. darulfunun ilahiyat’ın yayımladığı makalelerde yazarlar ORCID numaraları ile birlikte yer almaktadırlar. Yazarların başvuru esnasında ORCID bilgilerini sağlamaları talep edilmektedir. ORCID Numaranız henüz yoksa şu [<a href="http://orcid.org/register" target="_blank">http://orcid.org/register</a>] linkten edinebilirsiniz. 6. Başvuru Gönderimidarulfunun ilahiyat’a çalışmanızı göndermek için aşağıdaki bağlantıya tıklayınız.[<a href="https://dergipark.org.tr/tr/pub/darulfunun" target="_blank">https://dergipark.org.tr/tr/pub/darulfunun</a>]. Başvuru gönderimi sürecinde bir problemle karşılaşırsanız, lütfen <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a> ile irtibata geçiniz. Önemli Not: darulfunun ilahiyat, yazarlardan herhangi bir ücret talep etmemektedir. 7. Yayım Süreci7.1. Kabul Sonrası Yayıma kabul edilen bir çalışmanın neticesi Sorumlu Yazara bildirilir. Sorumlu Yazarın ilgili raporlara göre düzenlediği çalışma Baş Editör veya Alan Editörü tarafından incelenir. Onaylanan çalışma tashih ve redaksiyon sürecine alınır. 7.1.2. OnlineFirstOnlineFirst, İstanbul Üniversitesinin basıma hazır makaleleri baskıdan önce Online olarak yayımladığı ortamdır. OnlineFirst olarak yayımlanan bir makaleye cilt, sayı bilgileri atanmamakta, makale DOI (Digital Object Identifiers) numarası ile yayımlanmaktadır. Makale ilgili sayıda yayımlandığında OnlineFirst sayfasından kaldırılmakta ve web sitesinde, yayımlandığı sayı içerisine alınmaktadır. Yayım kabulü alan bir çalışma yaklaşık 30 gün içerisinde OnlineFirst'te yayımlanmaktadır. 8. İletişimdarulfunun ilahiyat ile ilgili bütün sorularınız için <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a> elektronik posta adresi yoluyla iletişime geçebilirsiniz.

Yazım Kuralları

Derleme yazıları okuyucular için bir konudaki kaynaklara ulaşmayı kolaylaştıran bir araç olsa da, her zaman orijinal çalışmayı doğru olarak yansıtmaz. Bu yüzden mümkün olduğunca yazarlar orijinal çalışmaları kaynak göstermelidir. Öte yandan, bir konuda çok fazla sayıda orijinal çalışmanın kaynak gösterilmesi yer israfına neden olabilir. Birkaç anahtar orijinal çalışmanın kaynak gösterilmesi genelde uzun listelerle aynı işi görür. Ayrıca günümüzde kaynaklar elektronik versiyonlara eklenebilmekte ve okuyucular elektronik literatür taramalarıyla yayınlara kolaylıkla ulaşabilmektedir.Kabul edilmiş ancak henüz sayıya dahil edilmemiş makaleler Early View olarak yayınlanır ve bu makalelere atıflar “advance online publication” şeklinde verilmelidir. Genel bir kaynaktan elde edilemeyecek temel bir konu olmadıkça “kişisel iletişimlere” atıfta bulunulmamalıdır. Eğer atıfta bulunulursa parantez içinde iletişim kurulan kişinin adı ve iletişimin tarihi belirtilmelidir. Bilimsel makaleler için yazarlar bu kaynaktan yazılı izin ve iletişimin doğruluğunu gösterir belge almalıdır. Kaynakların doğruluğundan yazar(lar) sorumludur. Tüm kaynaklar metinde belirtilmelidir. Kaynaklar alfabetik olarak sıralanmalıdır.Referans Stili ve Formatıdarulfunun ilahiyat, metin içi alıntılama ve kaynak gösterme için CMOS (The Chicago Manual of Style) kaynak stilinin 17. edisyonunu benimser. CMOS 17 hakkında bilgi için: <a href="http://www.chicagomanualofstyle.org/tools_citationguide.html" target="_blank">http://www.chicagomanualofstyle.org/tools_citationguide.html</a>

Aşağıdaki listede yer alan bilgilerin eksik olmadığından emin olun:●     Yazarlara Bilgide detaylı olarak anlatılan dergi politikalarının gözden geçirildiğiü    Başka bir dergiye gönderilmemiş olduğu bilgisiü    Sponsor veya ticari bir firma ile ilişkisi (varsa belirtiniz)ü    İngilizce yönünden kontrolünün yapıldığıü    Kaynakların CMOS (The Chicago Manuel of Style) 17’ye göre belirtildiği●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7281EBE3E18F4E5A95833E5ED0CEFE2E" target="_blank">Telif Hakkı Anlaşması Formu</a> ●    Daha önce basılmış ve telife bağlı materyal (yazı-resim-tablo) kullanılmış ise izin belgesi●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/AF49E697F8F94F388F130E49B408FD16" target="_blank">Kapak sayfası</a>ü    Makalenin türüü    Makalenin Türkçe ve İngilizce başlığıü    Yazarların ismi soyadı, unvanları ve bağlı oldukları kurumlar (üniversite ve fakülte bilgisinden sonra şehir ve ülke bilgisi de yer almalıdır), e-posta adresleriü    Sorumlu yazarın e-posta adresi, açık yazışma adresi, iş telefonu, GSM, faks nosuü    Tüm yazarların ORCID’leri●    Makale ana metniü    Makalenin Türkçe ve İngilizce başlığıü    Özetler: 150-200 kelime Türkçe ve 150-200 kelime İngilizceü    Anahtar Kelimeler: 5-8 adet Türkçe ve 5-8 adet İngilizceü    Makale Türkçe ise, 1000-1500 kelime İngilizce genişletilmiş özet (Extended Abstract)ü    Makale ana metin bölümleriü    Finansal destek (varsa belirtiniz)ü    Çıkar çatışması (varsa belirtiniz)ü    Teşekkür (varsa belirtiniz)ü    Kaynaklarü    Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla)

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/AD920A7B60664BFAAE54AA21893A2EC6" target="_blank">Telif Hakkı Anlaşması Formu</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/0060E0AA36EC4014965788D85C639EE0" target="_blank">Kapak Sayfası </a>

Sayı Türü	Special
Editör(ler)	Ayşe Zişan Furat
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