Abdulhamit

Assist. Prof. Dr.

Foundation deeds (waqfiyyas) are official and legal documents that constitute a primary source for the institutional history of the Islamic world. These texts provide information about the functioning of institutions, their financial resources, founders, foundation dates, purposes, and the political and social conditions of the period in which they were established. However, only a few of these texts, inscribed on stone or brick, have survived to this day in their authentic and complete form. Notable examples include the inscriptions of the Marjāniyya Madrasa in Baghdād and the Marjān Khān (Ortmah Khān), which was among its endowments. The inscriptions, fixed to the interior walls of the madrasa on the southwest façade, have survived almost perfectly. The six brick foundation inscriptions, of which four are rectangular and two are arranged in an arched form, are of particular significance not only for the text of the foundation but also for the high aesthetic value of the Jalī thuluth script used in the inscriptions.&nbsp;This study presents an in-depth analysis of the waqf inscriptions from the Marjāniyya Madrasa and Ortmah Khān in Baghdād, focusing on their textual and physical characteristics. It makes significant contributions to the broader fields of Islamic studies and historical epigraphy. The research aims to address key gaps in the literature by employing a multifaceted approach to analysing the inscriptions, guided by the following research questions: How do the inscriptions vary in content and style based on their placement within the madrasa complex? What are the linguistic, calligraphic, and structural characteristics of the inscriptions? How have external factors such as erosion and damage affected their readability and interpretation?The present study is constrained to the analysis of the inscriptions containing information about the foundations (waqfs) of the Marjāniyya Madrasa, in addition to the epigraphic material that is identifiable in the madrasa and its affiliated institutions. The scope of the study does not extend to the decoration elements, parts of the madrasa, or its architectural features.The Marjāniyya Madrasa was founded in 758 (1357) by Amīn al-Dīn Marjān b. Abd Allah b. ‘Abd al-Rahman al-Sultānī al-Oljeitī, who was the governor of Baghdād during the reigns of Sheikh Hasan (Hasan Buzurg), the founder of the Jalāyirid dynasty, and his son Sheikh Uwais. The construction of the Marjāniyya Madrasa, a complex that also incorporated the Dār al-Shifā’ and the inn (Ortma Khan), is estimated to have been completed within a period of six&nbsp;years, from 752 to 758 (1351 to 1357). The madrasa was situated at the Badr Gate, one of the northern gates of the Dār al-Khilāfa city wall. Centrally located on the eastern side of Baghdād, the madrasa is situated in the Marjāniyya Quarter, which was known by this name in the 16th and 17th centuries. In the 19th century, the area where the madrasa was located was known as the Bāb al-Agha (Agha Gate) Quarter.The madrasa remained under Ottoman rule for nearly four centuries (1534–1917). However, no comprehensive chronological record exists of the restorations undertaken during this extensive period. The first known restoration under Ottoman rule was carried out in 1785 by Sulaiman Pasha, the governor of Baghdād. Archival documents from the Ottoman period indicate that educational activities in the madrasa continued until the end of Ottoman rule in Iraq, albeit with intermittent interruptions.Despite its long history under Ottoman rule, scholarly interest in the madrasa’s inscriptions emerged primarily through the accounts of 18th- and 19th-century Western travelers. The earliest recorded mention of the endowment inscriptions of the Marjāniyya Madrasa is that of Carsten Niebuhr in the 18th century. Although the German traveler praised the content of the endowment, he stated that he was unable to provide the full text of the inscription for certain reasons. In the first volume of his Archäologische Reise im Euphrat- und Tigris-Gebiet, Max van Berchem assessed the endowment inscriptions at Marjāniyya. Another pioneering researcher interested in waqf inscriptions was Louis Massignon. His analysis of the endowment inscriptions, along with other inscriptions in the madrasa for the Corpus Inscriptionum Arabicarum, was conducted with the assistance of Hajī ‘Alā al-Dīn b. Nu‘mān al-Ālūsī, who was the madrasa’s professor at the time. However, significant discrepancies were later identified between Massignon’s readings and subsequent analyses. The text of the endowment was later meticulously examined by F. Sarre and E. Herzfeld, who not only pointed out the differences between Berchem’s and Massignon’s readings but also provided explanations for the place names and concepts found in the text. In addition to Western travelers and historians, the extraordinary endowment of the Marjāniyya Madrasa has also been studied by scholars such as Mahmūd Shukrī al-Ālūsī, Mustafa Jawād, Kurkīs ‘Awwād, ‘Abbās al-‘Azzāwī, Nāṣir al-Naqshibandī, Tāriq Jawād al-Janābī, and Roberto Parapetti. The foundation inscriptions were first read by Bülent Yılmaz in his doctoral thesis, “Celayirliler Kabile-Devlet”, which was translated into Turkish but left incomplete. However, both the Arabic text and the Turkish translation of this study contain certain deficiencies and errors, including the omission of the “hamdala” and “salwala” sections at the beginning of the text. Furthermore, the concepts and place names within the inscription were not analyzed. In contrast, Abdüsselam Uluçam’s analysis focused exclusively on the Arabic text, providing both a transcription and a Turkish translation of the inscription on the portal of the Marjāniyya Madrasa.The text of the waqfiyya consists of 975 words, distributed across six inscriptions, two arranged in seven lines and four in five lines. It is written in an elegant style of Jalī Thuluth, typically in double-stacked lines. The rectangular inscriptions contain five lines, each averaging 20 words, whereas the arched inscriptions comprise seven lines, with the first line averaging five words and the final lines containing up to 45 words. The first inscription is located above the mihrab, the second to its left, and the third opposite the second. The inscriptions continue in a counterclockwise direction along the inner walls of the mosque. The arrangement of the lines and the sophistication of the lettering closely resemble the distinctive style of the Yāqūt al-Mustaʿṣimī school.

Yitik Bir Mirasın Yaşayan Şahitleri: Bağdat Mercâniye Vakıflarının Kitabeleri Üzerine İnceleme

Harun

Assoc. Prof. Dr.

The emergence and spread of madrasas in the Islamic world were initially associated with theologic motives, focusing particularly on strengthening Ashʿarī thought and combating movements such as Bāṭinism and Shīʿism. However, later studies emphasized the strong connections of madrasas not so much with theological doctrines but with schools of law (madhhabs) and the teaching of Islamic law (fiqh). The classical Islamic scholarship established a strong relationship between madrasas and schools of law by indicating that madrasas functioned not only as educational institutions but also as centers for transmitting the fiqh traditions of specific madhhabs. In this context, al-Nuʿaymī’s work al-Dāris fī tārīkh al-madāris, written during the Mamluk period, stands out as a significant source for understanding the history of madrasas, their madhhab affiliations, and their connection with the discipline of fiqh. It is a detailed reference source on the history and organization of waqf-based educational institutions in Damascus. The work classifies the Damascene educational institutions from the 5th (11th) century to the 10th (16th) century according to their functions and provides detailed data about them. However, the most striking part of the work is the extensive section where al-Nuʿaymī classifies the madrasas according to their fiqh affiliations.In the article, madrasas established in Damascus during the Seljuk (1075–1104), Tughtiginid (1104–1154), Zangid (1154–1174), Ayyubid (1174–1260), and Mamluk (1260–1516) periods were examined in the context of madhhab affiliations. Although al-Dāris provides a vast pool of data on madrasas, the study evaluates only the information related to the madhhab identities of the madrasas. Additionally, to better understand the distribution of madrasas within the city, Damascus was divided into seven main regions. The location of each madrasa was identified&nbsp;and plotted on a map of Damascus. This method facilitated a clearer understanding of the geographical and socio-cultural placement of madrasas within the city and revealed general trends regarding the relationship between madrasas and madhhab affiliations.In the research, Geographic Information Systems (GIS) were used to analyse the spatial relationships of the madrasas. The data regarding the location and madhhab affiliation of the madrasas obtained from al-Dāris were mapped with the help of specialized software, allowing for the visualization of the spatial distributions of the madrasa locations and their relationships with one another. The analysis of the madrasas focuses on the social status of the endowers, the dynastic periods during which the madrasas were established, and their madhhab identities. By correlating the collected datasets, maps and graphs illustrating the madhhab identities of Damascene madrasas were produced. By this way, the study provides an important spatial analysis of the madhhab connections of Damascus madrasas.Between the 5th and 10th (11th–16th) centuries, the number of madrasas established in Damascus was 126. The Shāfiʿī madhhab became the predominant school of law with a total of 56 madrasas, followed by the Hanafī madhhab, which had 47 madrasas. The Hanbalī madhhab was represented by 11 madrasas, while the Malikīs had only 3. Additionally, 6 madrasas were endowed for joint use by both the Shāfiʿī and Hanafī schools, and 1 madrasa was shared by all four madhhabs. Additionally, al-Nuʿaymī’s work mentions 3 institutions endowed specifically as medical madrasas.&nbsp;When looking at the locations of the madrasas, the district around the Umayyad Mosque emerged as the center of intellectual life in Damascus with 71 madrasas. This area was followed by the Sālihiyya district, which gained importance especially from the Zangid period onwards.The research demonstrates that the scholarly activities in Damascus were supported by various political and social groups. In the article, madrasa endowers are classified into four main categories: members of the ruling dynasties, military elites (umarāʾ), scholars (ulamāʾ), and the notables (ashrāf). The military elites established the most madrasas in the city, followed by members of the ruling dynasties, scholars, and the notables respectively. It is noteworthy that the madrasas belonging to the Shāfiʿī and Hanafī madhhab received regular support from the ruling dynasties and military elites, whereas Hanbalī madrasas were deprived of such systematic patronage. This situation suggests that the Hanbalī madrasas were mostly endowed by individuals affiliated with this school of law. Rulers and military elites supported not only their own madhhabs but also other madhhabs for patronizing the entire Sunni scholarly community, considering the madhhab diversity of the territories they ruled. In this regard, the madhhab affiliations of the madrasas significantly correspond to the demographic distribution of madhhabs in the city. For instance, although the Zangids were a Hanafī dynasty, most of their madrasas were established for the Shāfiʿīs. Similarly, during the predominantly Shāfiʿī Ayyubids founded both Shāfiʿī and Hanafī madrasas, particularly through the efforts of their military elites. However, during the Mamluk period, it is notable that only one madrasa was established by the ruling dynasty, who made Cairo their political, military, and economic center instead of Damascus.

Medrese-Mezhep İlişkisi: Nuaymî’nin ed-Dâris’inde Dımaşk Medreselerinin Mekânsal Dağılımı ve Tipolojileri

Orhan

In this article, I have tried to focus on the people, events, and phenomena in which Hasan Kāfī al-Aqhisārī, the qādī of Bosnia-Akhisar, emphasized his self-narrative. At the center of the study was al-Aqhisārī's Nizām al-ulamā ilā khātam al-anbiyā, a work on the lineage of knowledge that includes his partial self-narrative. I also used the fragmental data included in his self-narrative at the beginning and end of some of his works. In Nizām al-ulamā, which also includes his autobiography, al-Aqhisārī gives the lineage of knowledge up to the Prophet in 28 layers and then mentions himself in the 29th layer and a few of his students in the 30th and last layers. When this part of the book and the information he provides at the beginning and end of his other works are analyzed in terms of his self-narrative, it is seen that he emphasizes the ulema in his scientific lineage, his family, his educational life, the teachers he took lessons from, his activities as a qādī and mudarris, the works he wrote, his relations with the sultan and pashas of the period, the campaigns and wars he participated in with them, and the political, economic and social problems experienced for various reasons. al-Aqhisārī thus presents a scholarly self-narrative centered on the teacher-student-work as seen in classical works of the fehresesebet-icāzetnāme-silsilenāme genre. His self-narrative does not include all the experiences we encounter in the genres of writing that in the past were referred to as cerīde, mecmua, sohbetnāme, sergüzeştnāme, and today as diary, memoir, autobiography, etc. His feelings and thoughts, joys, sorrows and anxieties about his wife, children, property, health and well-being, relations with other people around him (neighbors, friends, enemies), which today are more commonly referred to as “cultural history”, are almost never included in his narrative.However, when we read his self-narrative in his own language, we could see many details that are not included in the second-hand sources that mention him and correct some errors and omissions about his life and works. For example, we can draw a general chronology of his life. This is how we learn about the scholars in his scholarly lineage and the teachers from whom he&nbsp;studied. During his 40 years of life as a mudarris and qādī in Aqhisar and its environs, he wrote basic texts and commentaries on logic, rhetoric, usūl al-fiqh and al-aqāid, all of which were part of the madrasa curriculum, and which students could easily understand and memorize. It is possible to see these works and their dates of composition in his partial and fragmentary selfnarrative, which is still remembered more than 500 years after his death.Another noteworthy aspect of al-Aqhisārī’s self-narrative is his mention of the conquest of Egri Castle, the Battle of Hacova, and the second conquest of Esztergom Castle, which he participated in with the statesmen in the region and Sultan Mehmed III during the long OttomanAustrian wars between 1593 and 1606. Among these statesmen were the Bosnian-born Grand Vizier Damat Ibrahim Pasha, the husband of Murad III’s daughter Aisha Sultan, to whom he dedicated his work Nizām al-ulamā ilā khātam al-anbiyā, the Albanian-born Beylerbeyi of Bosnia Hadım Hafiz Ahmad Pasha, to whom he dedicated his work Usūl al-hikam fī nizām al-ālam, and another Bosnian-born Lala Mehmed Pasha, grand vizier of the reign of Ahmad I, known as the “Conqueror of Esztergom” to whom he dedicated his work Nūr al-yakīn fī usūl al-dīn.al-Aqhisārī's partial and fragmented self-narrative also includes important historical data such as the internal turmoil caused by the Ottoman-Austrian wars, epidemics, and the cost of living, which deeply affected social, economic, military, and political life. Despite all these difficulties in this period between the ages of 50 and 64, al-Aqhisārī did not hold back from his educational and literary activities, composing his best works in this period and writing his famous work on state and social order, Usūl al-hikam fī nizām al-ālam, which earned him a well-deserved reputation among the ulama and umāra, in accordance with the saying “difficult times raise strong men”, He left texts and commentaries written at the introductory level of sciences such as rhetoric, aqāid and usūl al-fiqh, some of which are read and studied in classical educational activities even today.

Nizâmü’l-ʿUlemâʾ ilâ Hâtemi’l-Enbiyâʾ İsimli Otobiyografik Eseri Ekseninde Bosna-Akhisar Kadısı Hasan Kâfî Akhisârî’nin Ben-Anlatısı

Nail

The works that compile the biographies of important figures who specialized in a science or art and contributed to the birth, development and continuity of this science/art, and detail their related contributions are known as tabaqāt. Although the systematics and structure of these works vary, they all follow a certain order and sequence. Some of them are organized chronologically, others alphabetically, and some based on city or regional distinctions. In Islamic history, the first examples of the writing of tabaqāt can be found in the second half of the second century after the Hegira, paralleling advancements in various fields of knowledge. The initial tabaqāt texts focused on the companions of the Prophet, transmitters, reciters of al-Qur’ān, hadīth scholars, and poets. These texts serve as foundational sources, documenting not only the distinguished scholars of the early generations but also the developments within their respective fields. The first tabaqāt on scholars of Islamic law (fuqahā) were produced later. Tabaqāt al-Fuqahā wa al-Muhaddithīn by al-Haytham b. ‘Adī (d. 207/822), Tārīkh al-Fuqahā by al-Wāqidī (d. 207 AH), Tabaqāt al-Fuqahā by Muhammad b. Khālid (d. 220/835), and al-Shāzekūnī’s (d. 234 AH) Tārīkh, which is said to be devoted to the faqīhs, are recorded as the first texts in this field. The earliest surviving tabaqāt on jurists is the Andalusian scholar Ibn Habīb al-Sulamī’s (d. 238/853) Tabaqāt al-Fuqahā. Ibn Zanjūya’s Tabaqāt al-Fuqahā wa al-Muhaddithīn and Ibn Sa‘d’s Kitāb al-Ṭabaqāt al-Kabīr are also deserves to be considered among the first sources. Although Ibn Sa‘d’s work aims to document all the prominent figures of the early period, its sections on scholars renowned for their fatwās serve as a source for the writings of the tabaqāt of faqīhs.The tabaqāt texts vary significantly depending on their authors’ scholarly backgrounds, competence and perspectives. Notably, the earliest tabaqāt on faqīhs were authored by scholars proficient in hadīth and transmission sciences, reflecting the Ahl al-Hadīth mentality. This affiliation influenced the categorization of jurists, the selection of individuals included, and their ranking across generations. The prominence of the identity of the faqīh and the place where fiqh as a field of knowledge and expertise was attempted to be conveyed in the earliest tabaqāt texts were shaped according to the expectations of Ahl al-Hadīth. Since these authors belonged to a certain camp in the Ahl al-Ra’y - Ahl al-Hadīth distinction, which was one of the most decisive themes in the process of the formation of fiqh, they shaped the texts according to their own affiliation and either ignored the Ahl al-Ra’y jurists, whose contributions to the development of fiqh were much more prominent and decisive, or included them by downplaying their position and sphere of influence. The historiography of fiqh in the earliest tabaqāt texts sought to align the development of fiqh with that of hadīth, portraying it as a discipline centered on the transmission of inherited knowledge.&nbsp;The earliest tabaqāt texts were concerned with the improvement and transmission of religious knowledge in parallel with the spread of Islam. In this respect, the texts that center on Madina expand by following other regions and cities where religious knowledge spread in the first generations. After Madina, some authors immediately mention Mecca, while others continue with Kūfa, where jurisprudential activity was more intense. With the inclusion of Basra, Damascus, Egypt, Khorasān, and, from a certain date onwards, Andalusia among the centers of knowledge, jurists were also classified with reference to these regions/cities. In other words, not only do the tabaqāts present us with the influential jurists of the first generations, but they also provide us with a comprehensive map of jurisprudence in the first generations by indicating in which cities these jurists practiced.Another aspect to which the authors of tabaqāt texts attach particular importance is the teacherdisciple relationship between the jurists. The idea of ranking the faqīhs through generations/ degrees manifests itself precisely here, and the teacher-disciple lines presented through various cities make clear the lines of development of fiqh in the first two centuries AH. Ibn al-Madīnī’s ‘Ilal and al-Nasāī’s Tasmiya Fuqahā al-Amsār stand out for tracing scholarly/jurisprudential lineages from the companions to the era of the mujtahid eponyms. The narrative in these works gained widespread acceptance and later authors presented the scholarly progress of the first generations by referring to these lineages. However, since the early writers were not yet very warm to the idea of affiliation to a certain school of law and were especially distant from the Kūfa-centered fiqh of ra’y, they often neglected the central importance of jurists like Abū Hanīfa and Mālik b. Anas.This article examines the role of early tabaqāt works as sources for the historiography of Islamic law from various perspectives. For this purpose, it begins by exploring the first sources that provide information about the faqīhs, analyzes the criteria used to select the included figures, and discusses the authors’ intellectual frameworks. Additionally, it considers how the scholarly developments and especially the jurisprudential progression due to the expansion of Islamic lands were reflected in these texts, and trace how the major areas of debate that accompanied the emergence of Islamic law were reflected in the first tabaqāt texts.

Fıkıh Tarihi Yazıcılığının İlk Kaynakları Olarak Erken Dönem Tabakât Eserleri

Ahmad

This study, titled Beyond the Isnads: Analyzing the Structure of Shiite Narratives Through the Interactions of Abū Hāshim al-Ja‘farī, explores the narrations attributed to Abū Hāshim al-Ja‘farī, one of the prominent figures in the Shiite tradition during the third century AH. By examining the scientific, social, historical, and geographical interactions surrounding his isnads (chains of transmission) and their corresponding texts, the research aims to uncover the coherence and consistency of these narrations and their alignment with external historical data. The overarching objective is to enhance the understanding of the Shiite narrative system, particularly its originality and reliability, by analyzing the underlying framework of Abū Hāshim’s narrations.The study adopts a focused approach, choosing Abū Hāshim al-Ja‘farī as a case study due to his significant status among narrators of his era and the centrality of his narrations to Shiite thought. Given the breadth of the Shiite narrative corpus and its extensive temporal&nbsp;and geographical span, the study narrows its focus to examine Abū Hāshim’s narrations in depth, treating him as a representative case to derive broader implications. The research raises critical questions about the scientific, social, historical, and geographical interactions evident in the isnads and texts transmitted by Abū Hāshim. These questions include whether such interactions demonstrate the robustness of the Shiite narrative structure or highlight its potential vulnerabilities.The research is divided into three major sections:1. Conceptualizing “Beyond the Isnads” as a Tool for Systemic Analysis: This section establishes the theoretical framework of the study, defining the concept of “beyond the isnads” as an analytical tool to evaluate narrative systems. It highlights how isnads are not merely chains of transmission but reflect a web of interactions —scientific, social, historical, and geographical—that can validate or challenge the reliability of a narrative system. The analysis demonstrates that a robust narrative system requires coherence both internally (within the isnads and texts) and externally (with independent historical data). This methodological approach challenges earlier studies that focused solely on internal criteria, emphasizing the need for broader contextual validation.2. Historical and Biographical Insights on Abū Hāshim al-Ja‘farī: This section provides a comprehensive account of Abū Hāshim al-Ja‘farī’s life, relationships, and contributions to Shiite thought. Abū Hāshim is positioned as a pivotal figure who transmitted narrations from five imams, with particularly strong relationships with four of them. The research categorizes his narrations, noting their predominance in theological and doctrinal themes, particularly in reinforcing Shiite beliefs such as the designation of twelve imams and the miraculous attributes of the imams. The study also examines the geographical distribution of his narrations, identifying an unexpected concentration among Qom-based transmitters, despite his residence in Baghdad. The limited transmission of his significant narrations raises questions about the dissemination dynamics within the Shiite narrative system. 3. Analyzing the Interactions Behind Abū Hāshim’s Isnads: This section delves into the scientific, social, historical, and geographical dimensions of Abū Hāshim’s narrations. The analysis reveals critical gaps in the isnads, including inconsistencies in the transmission patterns and a lack of corroborative historical evidence. For instance, the study identifies instances of narrations being transmitted by singular or ambiguous transmitters, raising questions about the authenticity and reception of these narrations in their contemporary context. Furthermore, the study highlights the absence of broader societal interactions, such as the minimal involvement of other members of the Ahl al-Bayt in transmitting pivotal narrations, and the lack of tangible geographical markers in Abū Hāshim’s narrations.The research also explores the issue of narrative consistency, identifying examples where internal contradictions or historical inaccuracies challenge the coherence of Abū Hāshim’s narrations. These inconsistencies point to potential ideological motivations in the construction of certain isnads, which may have been shaped to serve specific theological agendas rather than reflect historical realities.The study concludes that many of Abū Hāshim’s isnads appear to serve as formal structures rather than reflections of actual social, scientific, or historical interactions. The lack of corroborative evidence from external sources and the absence of critical scrutiny of these narrations in early Shiite scholarship raise concerns about the reliability of the narrative system. Additionally, the research highlights the methodological limitations of relying solely on internal evaluative criteria, advocating for a more interdisciplinary approach that incorporates historical, social, and geographical analysis.By focusing on Abū Hāshim al-Ja‘farī, the study provides a framework for future research to evaluate other narrators and broader narrative systems within Islamic historiography. It underscores the importance of moving beyond traditional isnad-based analyses to consider the wider contextual factors that shape the transmission and reception of narratives.

İsnadların Ötesinde: Ebû Hâşim el-Ca‘ferî’nin (ö. 261/875) İlmî ve Toplumsal Etkileşimleri Üzerinden Şiî Rivayet Sisteminin Yapısal Analizi

Fatma

Sümeyye

Res. Assist.

In the history of exegesis and the Qurʾān, there have been debates about the nature of the language of the Qurʾān, and there is still no common opinion on this issue today. This requires new approaches to the issue. Approaches that are based on scientific and real early period data. The main objective of this article is to map the dialect density of the Qurʾān based on the oldest surviving work in this field; narrations of ʿAṭā b. Abī Rabāḥ (d. 114/732), which are included in the early Gharīb al-Qurʾān literature and attributed to Ibn ʿAbbās. Dialects have different dimensions that refer to sound, grammar, and word changes, and since it is in the center of Gharīb al-Qurʾān, the word level that refers to meaning is taken as the center. The aim of this article is to construct a theory that reveals the structure and nature of the Qurʾānic language by identifying and mapping the different dialects in ʿAṭā b. Abī Rabāḥ’s Gharīb al-Qurʾān, which is based on the early Ibn ʿAbbās. The assumption of this study is that the Qurʾān constructs a meta-language covering different dialects. In accordance with the subject and purpose of this study, a literature review and content analysis based on phenomenology and grounded theory designs of the qualitative research method were conducted.&nbsp;As a result of the literature review, it is seen that there are few studies on ʿAṭā b. Abī Rabāḥ’s Gharīb al-Qurʾān and dialect. It is thought that this study will fill an important gap in the field since none of the studies in the field have processed and mapped the dialects in the Qurʾān in line with the subject and purpose of this article. Andrew Rippin’s “Ibn ʿAbbās’s al-Lughāt fi’l-Qurʾān” approaches the subject from a problematic point of view and examines the chain of narration of the copies. However, Rippin does not have the copies of Atıf Efendi and Esad Efendi. In addition, unlike this article, Rippin’s work did not focus on the content of the copies, nor did it present the dialect density through tables, graphs, genealogies, and maps, or center on the problem discussed in the article. In a section of Muhammad Salim Muhsin’s al-Muqtabas min al-Lahajāt al-ʿArabiyyah wa-al-Qurʾāniyyah, the tribes to which gharīb words are attributed are tabulated based on the copy in the annex to Jalālayn. However, no analysis was made based on this table and no map was created. Another study that can be associated with this article due to its title is Soner Gündüzöz’s article titled “Kur’ân’da Yerleşik Gramer&nbsp;Kurallarına Aykırı Dil Yapıları ve Kur’ân’ın Lehçe Haritası Üzerine İnceleme (I-II)”. The article, which does not geographically map the dialects, focuses on the grammatical dimension of dialectal differences in the Qurʾān, not the meaning dimension.In this study, all kinds of data that can be associated with the dialects in ʿAṭā’s narrations have been processed and the claims about the language of the Qurʾān have been tested based on quantitative and qualitative data. First of all, six different manuscript versions of ʿAṭā’s narrations are identified and these versions are shown in the isnad tree. Subsequently, the table of gharīb words of the narrations in three copies, namely Esad Efendi, Atıf Efendi and Zayl of Jalālayn, is given. From this table, content analysis was made on the nature of the Qurʾānic language based on the common words used by more than one tribe. Then, 35 tribes and 7 regions are mentioned and the percentage graphs of the references to tribes are given. Then, the position of these tribes in the genealogical tree of the Arabs of the ʿĀriba and Mustaʿriba is shown with the number of references. Finally, the geographical locations of 35 tribes and 7 regions in the Arabian Peninsula were determined and analyzed in terms of the language of the Qurʾān. As a result of the processed data, a lot of valuable information was obtained. As a result of the data obtained, it was determined that two-thirds of the Qurʾānic language in the context of dialects is in the Muḍar dialect, which includes the Quraysh dialect, and the remaining third is in the dialect of the ʿĀriba Arabs. According to the analyzed data, it was seen that a conscious meta-language was constructed in the Qurʾān by pursuing an inclusive policy. In addition, since this project is based on the sources of Gharīb al-Qurʾān, it has been concluded that the nature of the first period Gharīb al-Qurʾān in the project is the first period Qurʾānic lexicography and mostly refers to dialects.

Kur’ân Lehçe Yoğunluğu Haritalandırılması: Atâ b. Ebî Rabâh’ın Garîbü’l-Kur’ân’ı Bağlamında

Muhammed

İmparatorluk Otoritesinin İnşası: Fazıl Ahmed Paşa’nın Erzurum ve Şam Valilikleri (1659–1661)

Furkan

This study examines the arguments developed by Ibn Sīnā (Avicenna, d. 1037) against the possibility of actual infinity in nature and the evaluations of these arguments by Fakhr alDīn al-Rāzī (d. 1210). The three main arguments under scrutiny are the collimation argument (burhān al-muwāzāt), the ladder argument (burhān al-sullamī), and the mapping argument (burhān al-taṭbīq). Before delving into the specifics of these arguments, the study first defines how infinity is conceptualized by Ibn Sīnā and identifies the types of infinity addressed by these arguments.Ibn Sīnā’s works, including al-Najāt, Uyūn al-ḥikma, al-Shifā’: al-Tabīiyāt (Physics), and al-Ishārāt wa’l-Tanbīhāt, as well as his treatise Fī ḥaqīqat mā lā nihāyat lahu (On the Reality of the Infinite), reveal his in-depth treatment of the topic. According to Ibn Sīnā, infinity is defined as something that, regardless of what portion is taken from it, always leaves more behind. This definition applies primarily to quantities and inherently implies inexhaustibility. Ibn Sīnā’s nuanced view distinguishes between different types of infinities, such as quantitative, spatial, and temporal infinities, each of which requires separate consideration within his arguments.&nbsp;Ibn Sīnā’s arguments against actual infinity specifically target entities that are sequentially ordered by nature or position. He does not reject the existence of potential infinity, such as the divisibility of bodies, time, or motion. Moreover, he does not deny the possibility of infinite time or motion, as their parts do not coexist simultaneously but instead unfold successively. His rejection of actual infinity focuses on objects that are simultaneously present and sequentially ordered by their nature or position. Ibn Sīnā’s careful delineation between potential and actual infinity is critical, as it allows for infinite divisibility in theory while maintaining the impossibility of infinite magnitudes in practice.&nbsp;The collimation argument asserts the impossibility of infinite dimensions by illustrating the contradictions that arise when imagining a finite ray intersecting an infinite line. Ibn Sīnā argues that such an intersection would require the identification of a specific point on the infinite line, which is inherently contradictory. Fakhr al-Dīn al-Rāzī critiques this argument, suggesting that its premises fail to conclusively demonstrate the impossibility of infinity. He raises questions about the logical coherence of the assumptions underlying the argument and points to alternative interpretations of infinite dimensions.Ibn Sīnā uses the ladder argument to show that dimensions cannot extend infinitely in space. He constructs a scenario where an infinite series of dimensions leads to contradictions regarding the measurement and addition of finite increments. Al-Rāzī identifies weaknesses in the premises of the argument, particularly questioning the necessity of equal increments&nbsp;in an infinite series. He concludes that the ladder argument is invalid unless its premises are supplemented with additional proofs. Al-Rāzī further notes that the argument’s reliance on hypothetical constructs undermines its applicability to real-world scenarios.The mapping argument is the most comprehensive, addressing not only the impossibility of infinite physical bodies but also infinite numerical sequences. Ibn Sīnā employs this argument to demonstrate that infinite magnitudes lead to logical inconsistencies when compared or mapped. Al-Rāzī largely supports this argument, defending it against hypothetical objections and extending its application to both physical and conceptual infinities. He acknowledges the robustness of the mapping argument in addressing not only the impossibility of infinite bodies but also its implications for mathematical and metaphysical infinity.While Al-Rāzī critiques the collimation and ladder arguments, he acknowledges the validity of the mapping argument. He also engages with objections raised by earlier philosophers and theologians, such as the differentiation between infinite voids and infinite bodies. Al-Rāzī argues that the mapping argument applies equally to voids and bodies, dismissing the distinction made by theologians as inconsistent. Al-Rāzī’s broader critique reflects his philosophical rigor in addressing the foundational assumptions underlying each argument. His engagement with theological perspectives further highlights the interdisciplinary implications of the debate on infinity.As a result Ibn Sīnā’s three arguments collectively aim to demonstrate the impossibility of actual infinity in nature, with a specific focus on sequentially ordered entities. Al-Rāzī’s critiques reveal significant weaknesses in the collimation and ladder arguments while affirming the robustness of the mapping argument. Ultimately, the study underscores the philosophical depth of both Ibn Sīnā and Al-Rāzī in addressing one of the most challenging concepts in metaphysics and natural philosophy. By examining the strengths and limitations of each argument, this study contributes to a deeper understanding of the intellectual legacy of these two prominent thinkers and their enduring relevance in contemporary philosophical discourse.

Doğada Bilfiil Sonsuzluğun Reddine Dair Deliller: İbn Sînâ ve Fahreddin er-Râzî Merkezli Bir İnceleme

Hava

The sixteenth century was a period during which the concepts of spices, trade, and imperial dominance gained immense significance, and the competition among major powers intensified. In this era, the struggles for control of maritime routes and economic resources extended beyond trade, encompassing religious, cultural, and political conflicts. The Ottoman Empire, seeking to extend its Mediterranean victories to the Indian Ocean, found its place in a setting marked by competition between galleys and galleons. As the leading power of the Islamic world, the Ottomans aimed to defend the holy lands and maintain control over vital sea routes. This period witnessed a series of violent clashes between the Cross and the Crescent. Conflicts in the Red Sea, Indian Ocean, and Persian Gulf were often portrayed in contemporary sources with exaggerated expressions or inflammatory rhetoric.Catholic Portugal, in its pursuit of control over Eastern trade routes, also viewed the spread of Christianity in these regions as a key mission. By reaching India and securing control over the spice trade route, the Portuguese sought not only economic gain but also the spread of Catholicism and the establishment of Christian dominance in the East. However, this mission led to significant religious and political tensions, particularly with powerful Muslim states such as the Mamluks and the Ottomans. Portuguese chronicles frequently presented these struggles from a biased perspective, shaped by deep-seated prejudices against Islam. Historians such as João de Barros, Diogo do Couto, Gaspar Correia, and Fernão Lopes de Castanheda celebrated only Portuguese victories and the successes of their commanders, while framing their depictions of Islam and Muslims in ways that emphasized Christian superiority and lacked objectivity.The hate speech found in these works was often directed at the life and teachings of Prophet Muhammad. Portuguese writers employed derogatory terms, such as “false prophet”, to describe Muhammad, portraying him as a heretical and misguided figure. Given the religious and political context of the time, it is evident that these portrayals were deliberately crafted to reflect a biased viewpoint. Writers like João de Barros and Damião de Góis sought to depict Muhammad as a heretical leader, and such narratives can be interpreted not only as attacks on a religious figure but also as attempts to justify Portugal’s colonial mission.Portuguese hostility toward Islam intensified after the capture of the port of Jeddah. Aiming to reach and control the holy cities of Mecca and Medina, the Portuguese began to take increasingly radical actions. Allegations, such as plans to steal the remains of Prophet Muhammad, reflected the discomfort Portuguese colonial authorities felt regarding Jerusalem being under Muslim control. However, these plans proved unsuccessful and only served to create more enemies. Portuguese governors in India, following royal directives, sought to eliminate Muslim presence in the region. In this context, the Portuguese efforts in the Red Sea and their plans to desecrate Prophet Muhammad’s tomb were ultimately thwarted. This failure only further fueled Portuguese animosity, and ships sent from India began to explore new maritime routes. Based in Goa, the Portuguese state occasionally exploited the rivalries between Muslim states to its advantage. One such strategy involved establishing friendly relations, gaining trust, and then betraying that trust to inflict harm. This tactic was not only aimed at achieving economic gain but also at expanding Portugal’s political influence.The aim of this article is to explore how the perception of Muslims was shaped in Western literature, particularly in a period when Portuguese sources were underutilized in Turkish scholarship. These observations will be presented in the form of direct translations, without intervention, and the expressions related to Muslims in the Portuguese chronicles will be examined, sometimes supported by Portuguese archival documents. The relationships with Muslims in regions spanning from the Red Sea to the Indian Ocean will be analyzed in detail in the context of religious factors. In this context, we can assert that the perception of Islam created by the Portuguese and the gaps in their historical narratives hold great significance in contemporary historiography

16. Yüzyıl Portekiz Kroniklerindeki Müslüman Algısı Üzerine Bazı Tespitler

Sedat

Bilge

With the Ottoman conquest of Constantinople, Hagia Sophia entered a new cultural and ideological context, where it was reinterpreted within the evolving framework of Ottoman perceptions. This process, initiated in the early Ottoman period, marked the empire’s first direct engagement with Hagia Sophia, shaping impressions that were subsequently articulated in texts, primarily historical chronicles. The portrayal of Hagia Sophia in these chronicles reflects the emergence of an “Ottoman Hagia Sophia,” shaped by political decisions, patronage networks, the roles of historians, and the legendary Byzantine historical narratives that preceded them. Each chronicle, composed by different authors, reflects diverse perspectives influenced by the sources they drew upon and the political environment in which they were written.The policies pursued during the reigns of Mehmed II (r. 1451–1481) and Bayezid II (r. 1481–1512) played a decisive role in shaping the attitudes of chroniclers. During this period, the Ottoman rulers sought to establish a new empire to replace Byzantium while simultaneously positioning themselves as leaders of the Islamic world. Though a common practice in conquered territories, Mehmed II’s conversion of Hagia Sophia into a mosque played a crucial role in constructing an imperial image. The transformation of Hagia Sophia served to transfer its religious and political significance from Byzantine to Ottoman sovereignty, reinforcing the legitimacy of the new empire.The chronicles that emerged between the mid-15th and early 16th centuries were written under the influence of these political developments and often reflected the interests of ruling elites. As historiography developed as an extension of political authority, chroniclers presented differing narratives based on their affiliations. From Mehmed II’s reign onward, Ottoman chronicles became divided into pro-imperial and anti-imperial accounts, reflecting tensions between the central administration and the frontier begs, gazis, and dervishes. One of the&nbsp;central points of contention was Mehmed II’s decision to establish Istanbul as the imperial capital, a move that reshaped political power structures.In pro-imperial Ottoman chronicles, the monumental and architectural transformation of Hagia Sophia played a key role in legitimizing Ottoman rule. These texts sought to appropriate the imperial legacy of the structure by embedding it within an Islamic framework, mirroring the Christian connotations attributed to Hagia Sophia in Byzantine historiography. Ottoman chroniclers thus imbued Hagia Sophia with Islamic significance, reinforcing the empirebuilding policies of the period. This shift represents a crucial turning point in Hagia Sophia’s historical trajectory, as the narratives constructed in this period significantly influenced its later perception as an Ottoman imperial mosque.Conversely, anti-imperial chronicles treated Hagia Sophia’s association with the emperor and the empire in a more superficial manner. While they acknowledged the building’s incorporation into an Islamic framework, they also emphasized its Byzantine Christian past, preserving narratives that were sometimes incongruous with Ottoman-Islamic interpretations.Focusing on the Early Classical Period, when the Ottoman conceptualization of Hagia Sophia took shape, this study examines its historical evolution through the chronicles of Yazıcıoghlu Aḥmed Bīcān, Ṭūrsūn Beg, Oruç Beg, Idrīs Bitlīsī, İbn Kemāl, and the Anonymous Tevārīkh-i Āl-i ʿOthmān. By analyzing early Ottoman chronicles, this research investigates the processes through which Hagia Sophia’s architectural identity was constructed and transformed in the half-century following the conquest. The central question guiding this study is: How was Hagia Sophia historicized through architectural concepts and approaches in Ottoman chronicles between 1451 and 1512?In this context, the study explores how Hagia Sophia was represented in historical texts, both immediately after the conquest and in the period following the construction of monumental structures such as the Fātiḥ Mosque, which symbolically “rivaled” it. The interplay between various sources also forms a key dimension of this research. Accordingly, the study examines the influence of Byzantine historical texts, particularly ninth-century works such as the Diegesis, and analyzes how Ottoman authors adapted and reinterpreted these sources within the intellectual framework of Ottoman and Islamic thought in composing their own historical narratives.

Ayasofya’yı Tarihselleştirmek: Erken Klasik Dönem Osmanlı Kroniklerinde Ayasofya Kavrayışı (1451-1512)

Şaban

Maḥmūd al-Fanārī introduces himself in his Risāla fī bayān faḍīlat al-‘ilm as Mahmūd ibn Pīr Muḥammad ibn ‘Alī ibn Yūsuf b. al-Fanārī. His father is Pīr Muḥammad who is the son of a former qāḍīaskar ‘Alā al-Dīn al-Fanārī. Maḥmūd al-Fanārī’s birthdate is unknown even though he is a member of one of the most prominent ulamā families in the Ottoman Empire. According to his own notes on al-Shaqāiq al-Nu‘māniyya, his first teacher is Muḥy al-Dīn al-Muḥammad, imām of Kalenderhane Cami. After completing his education, he became a professor (mudarris) in İsa Bey Medresesi. He became a judge in Maraş at 1000/1592. He died at 1007/1099 while he was the judge of Ṭrāblūs al-Shām. He has two sons: Shāh Muḥammad and Shaykhī Muḥammad. After the seventeenth century, the descendants of the Fanārī family are mentioned to have continued through Maḥmūd al-Fanārī. He was also a khalīfa of Üftāde Efendi and his son married a granddaughter of Üftāde Efendi.Maḥmūd al-Fanārī, in the introduction of his treatise on discretionary punishment (ta‘zīr), allocates a significant section to explain the reason for writing the work, which sets it apart from other treatises on the same subject written during the same period. According to the author’s statements, during his time, turmoil and corruption have become widespread, with an increase in attacks on people’s honor, making their dignity a target. The crimes requiring discretionary punishment have increased, but the penalties that should be imposed for these crimes have decreased. Due to the circumstances prevailing at that time and the author’s desire to assist religion and remain committed to sharī‘a, he was inspired to write a treatise that combines issues related to discretionary punishments and crimes prescribed by shar‘īa. The author has gathered related matters from fatwā, wāqi‘āt, fiqh, and hadīth books and mentioned them along with their evidence. After citing various verses and the opinions of prominent jurists regarding the legitimacy of discretionary punishment, Maḥmūd al-Fanārī proceeded to the main part of the treatise, which deals with crimes subject to ta‘zīr. Among the discretionary crimes that al Fanārī addressed are the following: Forgery in documents, showing frivolity in religious matters, deflowering a virgin girl through force, cutting off someone’s horse’s tail or a slave girl’s hair, forcing someone into murder or adultery, blasphemy and debauchery becoming habitual, changing one’s religious sect, engaging in corruption and mischief as a habit, inflicting harm upon a Muslim through words or actions, involvement in sorcery and causing someone’s death by poisoning. Maḥmūd al-Fanārī has not mentioned anything other than a narration related to the topic in the Hanafī tradition regarding the fine, which was one of the most common forms of discretionary punishment during his time. al-Fanārī's complaint about the increase in discretionary crimes mentioned in the introduction of the treatise and the decrease in punishments for these crimes &nbsp;can be understood in connection with the practices existing during his time regarding the fine. The legal understanding of discretionary punishment, which was determined by the state in the legislation enacted from the time of Fatih, involved converting corporal punishments into fines. However, al-Fanārī's silence on the issue of fines and his failure to provide any interpretation regarding the narration he cited eliminate this possibility.The main source Maḥmūd al-Fanārī used in his treatise is al-Fatāwā al-Tātārkhāniyya. In fact, it would not be an exaggeration to say that the treatise is a partial summary of the ta‘zīr section of the aforementioned book. The quotations from different books that al-Fanārī cited are actually taken from al-Tātārkhāniyya through paraphrasing. Since al-Fanārī does not mention his main source in these instances, al-Tātārkhāniyya often goes unnoticed. Sometimes, when al-Fanārī quotes from other works without directly citing them, it gives the impression that he personally accessed the sources mentioned in those quotations. However, it is thanks to the primary work, which is the main source, that l-Fanārī had access to these materials in his treatise.

Mahmud el-Fenârî’nin Hayatı ve Ta‘zîr Risalesi

Yasir

“Memlükler Dönemi İlim Geleneği – II” Adlı Eserin Değerlendirmesi

İslam Hukukunda Telif Hakkı Projesi

Muharrem

Living Witnesses of a Lost Heritage: An Analysis of the Inscriptions of the Baghdād Marjāniyya Endowments

Madrasa-Madhhab Relationship: Spatial Distribution and Typologies of Damascus Madrasas in Nuaymī’s al-Dāris

Self-Narrative of Bosnia-Aqhisar Judge Hasan Kāfī al-Aqhisārī on the Axis of His Autobiographical Work Named Nizām al-Ulamā ilā Khātam al-Anbiyā

Early Tabaqāt Books as the First Sources of Islamic Law Historiography

Beyond the Isnads: A Structural Analysis of Shiite Narration through the Scholarly and Social Interactions of Abū Hāshim al-Ja‘farī

Mapping the Dialect Density of the Qurʾān: In the Context of ʿAṭā b. Abī Rabāḥ’s Gharīb al-Qurʾān

Constructing Imperial Authority: Fazıl Ahmed Pasha’s Governorships in Erzurum and Damascus (1659-1661)

Arguments Against the Actual Infinity in Nature: A Study Focusing on Ibn Sīnā and Fakhr al-Dīn al-Rāzī

Some Observations on the Perception of Muslims in 16th Century Portuguese Chronicles

Historicizing Hagia Sophia: The Conception of Hagia Sophia in Early Classical Ottoman Chronicles (1451–1512)

Maḥmūd al-Fanārī’s Life and His Treatise on Ta‘zīr

Review of “Tradition of Knowledge in the Mamluk Period – II”

Copyright in Islamic Law Project

@JOURNAL_BOX_CURRENT

@JOURNAL_BOX_EARLYVIEW

Şahabettin

Assist. Prof.

This study aims to investigate the utterance and meaning properties of augmented (mezîd) verbs expressing reflexivity (mutâva‘at) in the Arabic Language. In this study, dictionary definitions of the word ‘mutâva'at’, reflexivity measures of triliteral (sülâsi) verbs, augmented (mezîd) verbs expressing reflexivity (mutâva‘at), usage characteristics of the verbs expressing reflexivity, the opinions of grammarians about reflexivity and comparison of the verbs stating reflexivity with intransitive and passive verbs will be examined in the light of examples from the Qur’an, Arabic poetry and proverbs.Verbs play a significant role in Arabic grammar. Expressing judgment with verb sentences forms the basis of expressing thoughts in Arabic. Arab grammarians, from the time of Sîbeveyhî to the present day, have given special importance to verb patterns and their meanings whether they are mücerred (pure) verbs or mezîd (augmented) verbs. Understanding Arabic texts correctly and translating them appropriately in Turkish is closely related to knowing verb measures and their meanings. In grammar books, verbs have been dealt with under various sub-titles. Active-passive (ma‘lûm-meçhûl), transitive-intransitive (müte‘addî-lâzım), soundweak (sahîh-mu‘tel) and declinable-indeclinable (mutasarrıf-câmid) can be given as examples of these titles. Another important sub-topic of verbs is augmented (mezîd) verbs and their meanings. Verbs in Arabic are divided into two parts depending on whether their letters are original or not. The first category is pure (mücerred) verbs all letters of which are original, and the second one is augmented (mezîd) verbs to which letters are attached. In the Arabic language there are different meanings that augmented verbs express and reflexivity is one of them. Verbs which carry the meaning of reflexivity were used both in religious texts and in Arabic poetry and proverbs during the time before Islam (Câhiliyya).This study uses the scanning method, one of the data collection methods, to analyze and evaluate the collected data, and the views of the Arab grammarians on the subject were included. In order to better understand the subjects, the Qur'an, Arabic poetry and proverbs were quoted. In our preliminary research, it was found that there was no academic study on verbs expressing reflexivity in Arabic. Thus, we decided to prepare this study under the title of “Verbs Expressing Reflexivity in Arabic Language” to close this gap, even if only slightly.In the Arabic language, “infi‘âl” is the basic measure in terms of reflexivity. The measure of “infi‘âl”, which is one of the augmented verbs, is always intransitive and it never takes a direct object (mef‘ûlün bih). While other augmented verbs express other meanings beside reflexivity, the measure of “infi‘âl” only expresses reflexivity. In the Arabic language, there&nbsp;also some other augmented measures expressing reflexivity. Verbs that express reflexivity are not a different notation of intransitive verbs since there are also some transitive verbs with the meaning of reflexivity which take a direct object. However, intransitive verbs can never receive direct objects. Verbs that express reflexivity are divided into two in terms of transitiveness. The first category is that of reflexive (mutâvî‘) verbs that are always intransitive and the other is that of reflexive verbs which are transitive. Other augmented verbs stating reflexivity are also intransitive most of the time.&nbsp;While the topic of verbs is covered along with nouns and letters in grammar books, some books are dedicated only to verbs like the example of Kitâbu fa‘altü ve ef‘altü of Ebû İshâk ez-Zeccâc. In the words of Ibn Hisham, the meaning of reflexivity (mutâva‘at) is that the first of the two verbs creates an effect and the agent of the second verb accepts this effect. Agents of the verbs that express reflexivity have the meaning of object (mef‘ûl). In other words, agents of the verbs expressing reflexivity are not real agents which create an effect because these agents do not describe an action, state or occurrence, but on the contrary they are affected by the action.As a basic fact of grammar taught by Arab grammarians, verbs expressing the meaning of reflexivity are not regular. Radıyüddîn al-Esterâbâdî also says that the use of augmented verbs is irregular, and that those things that are heard from the Arabs should be taken as a basis when deciding which pure triliteral verb comes in which augmented verb measure.&nbsp;Arab grammarians included the style of reflexivity in their works and explained their conditions and features of their usage by giving examples from verse and poetry. There is no significant difference of opinion among the grammarians on the subject of reflexivity. The first grammarian who dealt with reflexivity was Sîbeveyhî. Later grammarians followed in his footsteps. Definitions of reflexivity given by later grammarians such as Radıyyüddîn elEsterâbâdî ve İbn Hişâm el-Ensârî were clearer and more precise, and their way of dealing with the issue was more systematic. Verbs expressing reflexivity are active in terms of utterance and passive with regard to meaning. Some grammarians, such as Sîbeveyhî, evaluate the verbs that express reflexivity in the same category as passive verbs in terms of meaning.

Augmented Verbs Expressing Reflexivity (Mutâva‘at)  in the Arabic Language

@JOURNAL_BOX_FEATURED

Serhan

Religion, which means “path, faith, tradition, bond, servitude” in all cultures, is a phenomenon that changes individual and social life with very strong influences. From this point of view, religion plays an important role in the formation of an individual's personality by contributing to their level of consciousness. We can also say that each religion has established a common ‘language of religion’ to form a common perception. In this respect, revelation is a sign this common language of religion and a state of communication in which God himself addresses in a language that humans speak. In other words, the revelation -word of God- that determines an individual's relationship with themselves, their surroundings, and God is presented to human understanding using the Qur'an's own linguistic and stylistic characteristics within the possibilities and limits of the Arabic language. Hence, in order to actualize this addressaddressee dialectic, the Qur'an takes into account the perceptions and concepts of the society it was revealed to and forms a common world view formed by the values of the society such as language, faith, culture, and history. Moreover, it actualizes the most beautiful transformation and change of the individual's mindset and identity by using the Qur'anic Style, which is the language's own style of expression, in verse and language form. Indeed, the correct understanding of the divine word is made possible by taking into account its distinctive Quranic language, its style, and its ikhbari (pronouncement) and inshai (constructive) sentence structures in parallel with its style of expression. In this way, it contains the transitivity in which one can be included in the context of the other from time to time in the course of the Qur'anic style, and it turns into the inshai structure, which is a higher style of the ikhbari form, and drives its addressees to change their actions.&nbsp;This study aims to identify the main subject of Surat Al-Infitar by taking into account the relationship between the addressees and the environment in light of the methods that are unique to the Qur'anic style offered as a linguistic method of understanding the Qur'an and the style of the language of religion that encompasses the whole of the Qur'an. In this sense, our study takes into account the constructional (inshai) structure that plays a role in manifesting&nbsp;and turning the warning (ikhbari) expressions for doomsday -like the sky will break apart, the stars will fall- into action mostly "here-now", beyond the informing of the future apocalypse. Therefore, the study tries to address the surah as a whole within the framework of the specific language structure of the divine word and the Qur'anic style. Thanks to this information that forms the basis of the method of the Qur'anic style, the verse(s) and/or the surah turns the gayb (invisible) sphere like the apocalypse, the judgement day, the hereafter into an active "event" and a new "action" happening "here-now" through the issues of the testimonial sphere of this world in a style that can be understood by all. As it were, the surah creates the comprehension of the truth of the revelation, which is first and foremost the first stage of the God-man relationship, through the reality of the change in the cosmic structure. And it also creates the understanding of "the hereafter with the consciousness of reckoning". Accordingly, it lays the burden of personal responsibility to the individual and it shows how the will and power of the divine truth manifests.&nbsp;In this context, the surah talks about the cosmic changes that took place during the events of doomsday which transforms into kalami action through Allah's taqwini laws and turns this action into morality. The surah begins with "doomsday" scenes that can be described as "the sudden occurrence of an event and/or the beginning of cosmic change" as if to show a new era is about to begin. The word infitar, which gives its name to the Surah, means "splitting, disturbing the existing order, interfering with something". And in this context, it is interpreted as "without knowing its nature, the revelation of the commandments of God to the Earth either through the descent of the Angels or by the greatness of the Lord". In our opinion, these events are aimed at drawing attention to the reality, nature, and possibility of the divine revelation, as well as emphasizing to their addressees that the old corrupt order will be replaced by a new one. As a matter of fact, when we take into account the revelation course of the Qur'an, we see that it conveys its divine message to a society where the majority were illiterate and thought it impossible for Allah to send his divine message to its addressees by means of a human being who also was illiterate. In addition, the context of forward-looking ikhbari statements reveals to us the inshai structure of the issues towards this world. In this sense, the surah builds a religious and moral consciousness through taqwini/qawni verses beyond just giving information. The point that draws attention here is that the qawni verses are both verses themselves, and that they are accepted as signs, prognostics, that is, intellectual evidence of the truth that exists in their own selves. It reflects the greatest evidence for the positioning of the revelation the fact that all beings, including the earth, sky, and man, with their apparent–known features witnessed by themselves are a verse. And it plays a role in the comprehension that they are all parts of the same whole, including this revelation. Moreover, in the minds of the addressees, who thought that it was impossible for Allah to send his message through the Prophet Muhammad Who was ontologically human, the entity to which they ascribe sanctity gains a new meaning and the actions created by this meaning explain the possibility of such revelation.&nbsp;Thus, a&nbsp;consciousness about everything that the Allah-universe relationship represents is created in the addressees and the absolute creative power behind this truth is pointed out. Therefore, the main subject of the surah is the creation of the awareness of the day of reckoning and the understanding of the hereafter, which is put forth with a style that is simultaneous with the possibility of the divine revelation, its nature and its reality.In line with this perspective, our work offers to read the depictions of the doomsday which belongs to the gayb for humans, the topics concerning the hereafter like the awareness of the day of reckoning in inshai form in the context of Qur'anic style. In this respect, our article attempts to understand and explain the effects of the Qur'anic style that are reflected in this world and which turn it into action and morality here and now, not in terms of the “reality and/or awareness of the scenes of the apocalypse”. Of course, this study, taken in the context of the Qur'anic style, is an effort aimed at basing not the style itself but only its method and, in parallel, determining the main idea of the surah.

Surat Al-Infitar in Terms of Qur’anic Style

@JOURNAL_BOX_MOSTREAD

Journal of Islamic Review - İslam Tetkikleri Dergisi is the publication of Institute of Islamic Studies at Istanbul University. It is an open access, scholarly, peer-reviewed journal published biannually in March and September. Manuscripts submitted for publication should be in Turkish, English or Arabic.

The Journal of Islamic Review, is a double-blinded peer-reviewed journal that includes national and international scientific studies that apply disciplinary, interdisciplinary and multidisciplinary methods in the field of Islamic sciences such as Major Islamic Sciences, Philosophy and Religious Sciences, and Islamic History and Arts.

The journal publishes research papers, research notes, book reviews, symposium promotions and manuscripts.   Articles submitted to the Journal of Islamic Review are evaluated according to the double blind review system.

Brief History

With the closure of İstanbul Dârulfünun (University) Faculty of Theology in 1933, the Institute of Islamic Studies, established within the Faculty of Literature, was closed down in 1941, and it was reopened again in 1953 under the direction of its director Zeki Velidi Togan and deputy director Fuat Sezgin. The Institute, whose status was changed to a research center in 1982, became affiliated to the rectorate of Istanbul University in 2018. Despite the change in its status, a peer-reviewed scientific journal has continued to operate within the Institute since its establishment.

The journal was published as “The Journal of the Institute of Islamic Studies” between 1953 and 1982, and as “The Journal of Islamic Studies” between 1982 and 1995 in nine volumes and fourteen different issues. The journal resumed publication in March 2020.

Scopus

EBSCO

TR Dizin

DOAJ

SOBIAD

ATLA Religion Database

Gale Cengage

@METRIC_VOLUMES

@METRIC_ISSUES

@METRIC_ARTICLES

@METRIC_OPENACCESS

Journal of Islamic Review

İslam Tetkikleri Dergisi, İstanbul Üniversitesi İslam Tetkikleri Enstitüsü tarafından Mart ve Eylül ayları olmak üzere yılda iki defa yayımlanan uluslararası ve açık erişimli bilimsel bir yayındır. 1953 yılında kurulmuştur. Dergiye yayınlanması için gönderilen bilimsel makaleler Türkçe, İngilizce ya da Arapça olmalıdır.

İslam Tetkikleri Dergisi, İslami ilimler alanında ulusal ve uluslararası düzeyde bilimsel niteliklere sahip çalışmaları yayımlayarak İslami ilimler alanındaki bilgi birikimine katkıda bulunmayı amaçlamaktadır.  

İslam Tetkikleri Dergisi, Türkçe, İngilizce ve Arapça dillerinde yazılmış araştırma makalesi, araştırma notu, kitap değerlendirmesi, sempozyum tanıtımı, yazma eser tanıtımı türünde yapılan çalışmaları yayımlamaktadır.   
   
Tarihçe

1933 yılında İstanbul Dârulfünunu İlahiyat Fakültesinin kapatılmasıyla Edebiyat Fakültesi bünyesinde kurulan İslam Tetkikleri Enstitüsü, 1941 yılında kapatılmış ve 1953 yılında müdürü Zeki Velidi Togan ve müdür yardımcısı Fuat Sezgin idaresinde tekrar faaliyete geçmiştir. 1982 yılında statüsü araştırma merkezi olarak değiştirilen Enstitü 2018 yılında İstanbul Üniversitesi Rektörlüğüne bağlanmıştır. Statüsü değişse de kuruluşundan itibaren Kurum bünyesinde hakemli bilimsel bir dergi faaliyeti sürdürülmüştür.

Dergi, 1953-1982 yılları arasında İslam Tetkikleri Enstitüsü Dergisi, 1982-1995 yılları arasında ise İslam Tetkikleri Dergisi ismiyle dokuz cilt ve on dört farklı sayı olarak yayımlanmıştır. Dergi, 2020 Mart ayı itibarıyla yeniden yayım hayatına başlamıştır.

@INFO_TAB_ABOUT

Editor in Chief

Co Editor in Chief

Editorial Management Board Member

Section Editor

Book Review Editor

Technical Editor

Publicity Manager

Ethics Editor

Editorial Assistant

Editorial Board Member

@INFO_TAB_BOARDS

İslam Tetkikleri Dergisi, İslami ilimler alanında ulusal ve uluslararası düzeyde bilimsel niteliklere sahip çalışmaları yayımlayarak bu alandaki bilgi birikimine katkıda bulunmayı amaçlamaktadır.İslam Tetkikleri Dergisi, İslam ilim, kültür ve medeniyet tarihi araştırmalarına öncelik veren çift taraflı kör-hakemli bir dergidir.İslam Tetkikleri Dergisi, Türkçe, İngilizce ve Arapça dillerinde yazılmış araştırma makalesi, derleme makale, araştırma notu, kitap değerlendirmesi, sempozyum/çalıştay tanıtımı gibi türlerde çalışmalar yayımlamaktadır.

Amaç ve Kapsam

TÜBİTAK-ULAKBİM TR Dizin DOAJSOBİADEBSCO Humanities SourceEBSCO Central &amp; Eastern European Academic Source ScopusATLA Religion DatabaseGale Cengage

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.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 yayımı ve makale süreçlerinin yürütülmesi ücrete tabi değildir. Dergiye gönderilen ya da yayıma 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.

Yapay Zeka konusundaki gelişmeler ve akademik yayıncılıkta görülen uygulamalar dikkate alınarak oluşturulan Yapay Zeka Politikası, yazarların, hakemlerin ve editörlerin bu türden teknolojilerin kullanımında uymaları gereken editöryal ve etik ilkeleri içerir. Yapay Zeka politikasının oluşturulmasında, aşağıdaki kaynaklar dikkate alınmıştır:Committee on Publication Ethics <a href="https://publicationethics.org/guidance/cope-position/authorship-and-ai-tools" target="_blank">(COPE) - Authorship and AI tools</a>; International Committee of Medical Journal Editors <a href="https://www.icmje.org/recommendations/browse/roles-and-responsibilities/defining-the-role-of-authors-and-contributors.html#four" target="_blank">(ICMJE) - Artificial Intelligence (AI)-Assisted Technology; World Association of Medical Editors  (WAME) Chatbots, Generative AI, and Scholarly Manuscripts</a><a href="https://www.icmje.org/recommendations/browse/roles-and-responsibilities/defining-the-role-of-authors-and-contributors.html#four"></a>Yapay Zeka destekli teknolojiler (Büyük Dil Modelleri [LLM'ler], sohbet robotları veya görüntü oluşturucular gibi), metin, görüntü, ses ve sentetik veriler dahil olmak üzere çeşitli içerikler geliştirebilmekte ve üretebilmektedir. Bu yetenekleri etik ve güvenli bir şekilde kullanıldığında üretkenliği artırabilir ve yeniliği teşvik edebilir; ancak insan yönlendirmesi olmadan kullanımında doğru olmayan ve taraflı sonuçlar; atıf verme konusunda eksikler ve hatalar; gizlilik ve fikri mülkiyet haklarının korunmasında eksiklikler; yazar ve yayıncıların haklarının potansiyel ihlali gibi riskler taşımaktadır. IUPress, Yapay Zeka kullanımı konusunda söz konusu riskleri bertaraf etmeyi amaçlayan aşağıdaki temel ilkeleri benimser:  <ul><li>İçerik üretiminde kullanılan (metin, şekiller, resimler ve kod dahil ancak bunlarla sınırlı olmamak üzere) her türlü Yapay Zeka ile ilgili ayrıntılar çalışmanın uygun bölümünde (bilgi notu olarak ve/veya metod kısmında) beyan edilmeli ve net biçimde açıklanmalıdır. </li><li>Hiçbir Yapay Zeka aracı hiçbir bilimsel çalışmada yazar olarak listelenemez. </li><li>Yazarlar, herhangi bir şekilde Yapay Zeka kullanımı durumunda da çalışmalarının doğruluğu, bütünlüğü ve özgünlüğünden sorumludur; başkalarının fikirleri, verileri, kelimeleri veya diğer materyallerini doğru referanslama ve atıf ile sunmakla yükümlüdürler. </li><li>Hakemler ve editörler gönderilen çalışmayı tamamen ya da kısmen hiçbir üretken Yapay Zeka uygulamasına yükleyemez. </li></ul>IUPress yayınlarının editöryal süreçlerinde, Yapay Zeka ile üretilmiş içerikleri tespit eden yardımcı araçlar editörlerin kullanımındadır. Öte yandan okunurluğu, dil ve grammeri iyileştirme ve geliştirme konusunda önerilerde bulunan Yapay Zeka araçlarının kullanılması yaygındır ve IUPress  yayınlarında bu türden Yapay Zeka araçları editörlerin ve yazarların gözetiminde kullanılabilir.

Yapay Zeka Politikası

<ul><li>Yazarlar, gönderdikleri çalışmayı oluştururken <a target="_blank">Yapay Zeka destekli teknolojiler (Büyük Dil Modelleri [LLM'ler], sohbet robotları veya görüntü oluşturucular gibi) </a>kullandılarsa, bunu  beyan etmekle yükümlüdür. </li><li>Yazarlar hem ön yazıda hem de sunulan çalışmanın uygun bölümünde (bilgi notu olarak ve/veya metod kısmında), hangi Yapay Zeka aracını ve hangi versiyonunu ne amaçla kullandıklarını açıklamalıdır. </li><li>Yapay Zeka destekli teknolojilerden yararlanılarak oluşturulan içeriğin ve alıntıların doğruluğu, geçerliliği ve uygunluğunun sağlanması, olası hata, tutarsızlık ve taraflı sonuçların giderilmesi yazarların sorumluluğundadır. </li><li>Yazarlar, Yapay Zeka destekli teknolojiler ile üretilmiş metinlerde intihal potansiyeli olduğunu dikkate alarak, olası intihali bertaraf etmek için orijinal kaynakları mutlaka kontrol etmelidir. Kontrol ettiğini ve kaynakların orijnal kaynaklar olduğunu teyid etmelidir.  </li><li>Yapay Zeka destekli araçlar (ChatGPT gibi) yazar olarak listelenemez çünkü çalışmanın doğruluğundan, bütünlüğünden ve orijinalliğinden sorumlu olamazlar ve bu sorumluluklar yazarlık için şarttır. Bu nedenle, Yapay Zeka destekli teknolojilerin kullanımını içeren tüm materyallerden yazarlar sorumludur. Yazarlar, makalede yer alan ve çalışmanın hipotezlerini, yorumlarını, sonuçlarını, sınırlamalarını ve çıkarımlarını bildiren tüm ifadelerin kendi fikirlerini temsil ettiğinden emin olmalıdırlar.  </li><li>Yazarların, Yapay Zeka araçlarını temel araştırmacı ve yazar sorumluluklarının yerini alacak, aşağıdaki şekillerde kullanarak oluşturdukları çalışmalar bilimsel yayıncılık ve yayın etiği ilkelerine aykırıdır ve bu türden çalışmaların yayınlarda yer almasına izin verilmez: <ul><li>Titiz revizyon olmadan metin veya kod oluşturma, </li><li>Sağlam bir metodoloji olmadan eksik verileri ikame etmek için sentetik veri üretimi,  </li><li>Özetler veya ek materyaller de dahil olmak üzere her türlü hatalı, sentetik içerik oluşturulması </li><li>Yapay Zeka kullanımı ile görüntü ve şekillerin (resimler, çizelgeler, veri tabloları, tıbbi görüntüler, görüntü parçacıkları, bilgisayar kodları ve formüller) veya orijinal araştırma verilerinin oluşturulması ve manipüle edilmesi (bir görüntü veya şekil içinde belirli bir özelliğin artırılması, gizlenmesi, taşınması, kaldırılması veya eklenmesi).</li></ul></li></ul>

Hakem sürecinde gizliliğin korunması, değerlendirilen çalışmanın bu süreçte paylaşılmaması veya kullanılmaması esastır.  <a></a><a href="https://publicationethics.org/sites/default/files/ethical-guidelines-peer-reviewers-cope.pdf" target="_blank">(COPE – Ethical Guidelines for Peer Reviewers</a>) <ul><li>Hakemler, kendilerine değerlendirme için gönderilen bir makaleyi veya herhangi bir bölümünü gözden geçirme, değerlendirme veya karar verme sürecine yardımcı olması için üretken Yapay Zeka araçlarına veya Büyük Dil Modellerine yüklememelidirler; zira hakemlerin bu türden Yapay Zeka araçlarına içerik yüklemesi yazarların gizlilik ve mülkiyet haklarını ihlal eder.  </li><li>Bilimsel bir makalenin incelenmesi, yalnızca insanlara atfedilebilecek sorumluluktur. Hakem değerlendirmesi için gereken eleştirel düşünme ve orijinal değerlendirme bu teknolojinin kapsamı dışındadır ve teknolojinin makale hakkında yanlış, eksik veya önyargılı sonuçlar üretme riski vardır. Hakem raporu ve karar mektupları, hakemlerin ve editörlerin gönderilen içeriğe ilişkin kişisel değerlendirmelerini yansıtmalıdır. Hakem, raporunun içeriğinden sorumludur ve hesap vermekle sorumludur. </li><li>Yapay Zeka araçları, hakem değerlendirmesi ile bağlantılı olarak hakem değerlendirme raporu dilinin kalitesini artırmak için (çeviri veya dil düzenlemesi için) sınırlı bir şekilde kullanılabilir. Böyle bir kullanım olduğunda, hakem raporu iletirken, kullanımı beyan etmelidir. </li><li>Bir başvuruda üretken Yapay Zekanın uygunsuz veya açıklanmamış kullanımından şüphelenen hakemler, endişelerini dergi editörüne bildirmelidir. </li></ul>

Editörler dergiye gönderilen makalelerin değerlendirme sürecinde gizliliğinin korunmasını sağlamakla yükümlüdürler, değerlendirilen çalışmanın bu sürece dahil olan taraflar dışında paylaşılmaması veya kullanılmaması esastır <a href="https://publicationethics.org/files/Code_of_conduct_for_journal_editors_Mar11.pdf" target="_blank">(COPE – Code of Conduct and Best Practice Guidelines for Journal Editors)</a>.<ul><li>Editörler, yazarların gizlilik ve mülkiyet haklarını ihlal edebileceğinden, gönderilen bir makaleyi veya herhangi bir bölümünü gözden geçirme, değerlendirilme veya karar verme sürecine yardımcı olması için üretken Yapay Zeka  araçlarına veya Büyük Dil Modelleri'ne yüklememelidir. </li><li>Bilimsel bir makalenin editoryal değerlendirmesini yönetmek, yalnızca insanlara atfedilebilecek sorumluluklar anlamına gelir. Üretken Yapay Zeka veya Yapay Zeka destekli teknolojiler, editörler tarafından bir makalenin değerlendirme veya karar verme sürecine yardımcı olmak için kullanılmamalıdır, çünkü bu iş için gereken eleştirel düşünme ve orijinal değerlendirme bu teknolojinin kapsamı dışındadır ve teknolojinin makale hakkında yanlış, eksik veya önyargılı sonuçlar üretme riski vardır. Editör, editoryal süreçten, nihai karardan ve bunların yazarlara iletilmesinden sorumlu ve mesuldür.</li><li>Editörler, karar mektupları veya yayınlanmamış araştırmaların özetlerini oluşturmak için üretken Yapay Zeka aracı kullanmamalıdır. </li><li>Editörler, uygun hakemleri bulma konusunda yardımcı olması için üretken Yapay Zeka araçlarını kullanabilir.</li><li>Editörler, gönderilen bir makalede veya gönderilen bir hakem raporunda üretken Yapay Zeka kullanıldığından şüphelenirse konuyla ilgili editoryal bir değerlendirme yapmalı ve politikayı göz önünde bulundurmalıdır. </li></ul>

Genel İlkeler Her sayıda lisansüstü tezlerden üretilen en fazla iki makale yayımlanabilir. Makalelerin yeni bir düzenleme ile makale formatına uygun hâle getirilmesi esastır.Dergimizde makalesi yayımlanmış bir yazarın takip eden sayıda başka bir makalesi yayımlanmaz.Etik İlkeler İslam Tetkikleri Dergisi, 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. Daha önce yayımlanmamış ya da başka bir dergide değerlendirme sürecinde olmayan, her bir yazar tarafından içeriği ve gönderimi onaylanmış yazılar değerlendirmeye kabul edilir.Makale yayımlanmak üzere dergiye gönderildikten sonra yazarlardan hiçbirinin ismi, tüm yazarların yazılı izni olmadan yazar listesinden silinemez, yeni bir isim yazar olarak eklenemez ve yazar sırası değiştirilemez.İntihal, duplikasyon, sahte yazarlık/inkâr edilen yazarlık, araştırma/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 kural dışı, uygunsuzluklar içeren makaleler de dâhildir.

Etik

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

Makalelerin bilimsel ve etik kurallara uygunluğu yazarların sorumluluğundadır. Yazar makalenin orijinal olduğu, daha önce başka bir yerde yayımlanmadığı ve başka bir yerde, başka bir dilde yayımlanmak 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” yayımlanan 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 şahıslar sayılan tüm ölçütleri karşılamalıdır ve yukarıdaki ölçütleri karşılayan her şahıs yazar olarak gösterilebilir. Yazarların isim sıralaması ortak verilen bir karar olmalıdır. Tüm yazarlar yazar sıralamasını <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/9B77E355354E4B01894A352474E55BAF" target="_blank">Telif Hakkı Anlaşması Formu</a>’nda imzalı olarak belirtmek zorundadırlar.Yazarlık için yeterli ölçütleri karşılamayan ancak çalışmaya katkısı olan tüm şahıslar “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 yayımlanmış yazısında belirgin bir hata ya da yanlışlık tespit ederse, bu yanlışlıklara ilişkin düzeltme ya da geri çekme için editör ile hemen temasa geçme ve iş birliği yapma sorumluluğunu taşır.

Makaleler hakemlik süreci öncesinde editör kurulu tarafından ön değerlendirmeye tabi tutulur. Editör kurulu, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dinî inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Değerlendirmede derginin ilgi alanları, dergi yazım kuralları, kelime sınırı, akademik üslup, dil-gramer kuralları, analiz ve yorumların yeterliliği, kaynak kullanımı ve konunun özgünlüğü dikkate alınmaktadır. Makale başvurularının yoğunluğu sebebiyle ön değerlendirme sonucunda iade veya reddine karar verilen makaleler için ayrıntılı bir rapor sunulmaz.

Ön kontrolden geçirilen makaleler, iThenticate yazılımı kullanılarak intihal için taranır. İntihal/kendi kendine intihal tespit edilirse yazarlar bilgilendirilir. Editörler, gerekli olması hâlinde 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, benzerlik oranının en fazla %20 olması beklenir.

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dinî inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar. Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayımlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Baş editör, içerik ve yayının toplam kalitesinden sorumludur. Gerektiğinde hata sayfası yayımlamalı ya da düzeltme yapmalıdır.Baş editör, makaleleri değerlendirilmek üzere en az iki ulusal/uluslararası dış hakeme gönderir; hakemlik süreci sonrasında yayım kararı baş editör tarafından verilir.Baş editör, makalelere ilişkin tüm bilginin, makale yayımlanana kadar gizli kalacağını garanti eder; hakemlerin kimliğinin gizli kalmasına özen gösterir.Baş editör, hakemlere gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri üçüncü kişilerle makaleleri tartışamazlar.Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.Hakemlerin araştırmayla ilgili, yazarlarla ve/veya araştırmanın finansal destekçileriyle çıkar çatışmaları olmamasına dikkat edilmelidir.

Editör, makalelerin adil bir şekilde çift taraflı kör hakemlikten geçmesini sağlar ve makale biçimsel esaslara uygun ise, gelen yazıyı ulusal/uluslararası en az iki dış hakemin değerlendirmesine sunar, hakemler gerek gördüğü takdirde yazıda istenen değişiklikler yazarlar tarafından yapıldıktan sonra yayımlanmasına onay verir.

Hakemlik Hakkında

Baş editör, makaleleri, yazarların etnik kökeninden, cinsiyetinden, uyruğundan, dinî inancından ve siyasi felsefesinden bağımsız olarak değerlendirir. Yayına gönderilen makalelerin adil bir şekilde çift taraflı kör hakem değerlendirmesinden geçmelerini sağlar.Baş editör; yazarlar, editörler ve hakemler arasında çıkar çatışmasına izin vermez. Hakem atama konusunda tam yetkiye sahiptir ve dergide yayımlanacak makalelerle ilgili nihai kararı vermekle yükümlüdür.Baş editör, içerik ve yayının toplam kalitesinden sorumludur. Gerektiğinde hata sayfası yayımlamalı ya da düzeltme yapmalıdır.Baş editör, makaleleri değerlendirilmek üzere en az iki ulusal/uluslararası dış hakeme gönderir; hakemlik süreci sonrasında yayım kararı baş editör tarafından verilir.Baş editör, makalelere ilişkin tüm bilginin, makale yayımlanana kadar gizli kalacağını garanti eder; hakemlerin kimliğinin gizli kalmasına özen gösterir.Baş editör, hakemlere gönderilen makalelerin, yazarların özel mülkü olduğunu ve bunun imtiyazlı bir iletişim olduğunu açıkça belirtir. Hakemler ve yayın kurulu üyeleri üçüncü kişilerle makaleleri tartışamazlar.Bazı durumlarda editörün kararıyla, ilgili hakemlerin makaleye ait yorumları aynı makaleyi yorumlayan diğer hakemlere gönderilerek hakemlerin bu süreçte aydınlatılması sağlanabilir.Hakemlerin araştırmayla ilgili, yazarlarla ve/veya araştırmanın finansal destekçileriyle çıkar çatışmaları olmamasına dikkat edilmelidir.

Hakemlerin değerlendirmeleri objektif olmalıdır. Hakemlik süreci sırasında hakemlerin aşağıdaki hususları dikkate alarak değerlendirmelerini yapmaları beklenir:<ul><li>Makale yeni ve önemli bir bilgi içeriyor mu?</li><li>Öz, makalenin içeriğini net ve düzgün bir şekilde tanımlıyor mu?</li><li>Problematik net ve veciz bir şekilde ifade edilmiş mi?</li><li>Yöntem bütünlüklü ve anlaşılır şekilde tanımlanmış mı?</li><li>Yapılan yorum ve varılan sonuçlar bulgularla kanıtlanıyor mu?</li><li>Alandaki diğer çalışmalara yeterli referans verilmiş mi?</li><li>Dil kalitesi yeterli mi?</li></ul>Hakemler, gönderilen makalelere ilişkin tüm bilgilerin, makale yayınlanana kadar gizli kalmasını sağlamalı ve makalede telif hakkı ihlali veya intihal tespit ederlerse editöre raporlamalıdırlar. Hakem, makale konusu hakkında kendini yetkin görmüyor ya da zamanında geri dönüş sağlayamayacağını düşünüyorsa editörü bilgilendirmeli ve hakemlik sürecine kendisini dâhil etmemesini istemelidir.

DilDerginin yayın dili Türkçe, İngilizce ve Arapçadır.Yayın TürleriAraştırma Makalesi: Orijinal araştırma makaleleri derginin kapsamına uygun konularda akademik değeri olan, özgün ve bilimsel sonuçlar sunan çalışmalardır.Derleme Makale: Bir bilgi ya da konunun vardığı son düzeyi anlatan, tartışan, değerlendiren ve gelecekte yapılacak olan çalışmalara yön vermesi beklenen yazılardır.Araştırma Notu: Bir konunun makale boyutuna ulaşmayan kapsam ve nitelikte ele alındığı yazılardır. Araştırma notunun 4000 kelimeyi geçmemesi beklenir. Araştırma notu türündeki yazılar hakemlik sürecine alınmaz; editör tarafından değerlendirilerek yayım sürecine alınır. Araştırma notunda Türkçe ve İngilizce özet yer almaz. Yazıda Türkçe başlığın yanı sıra İngilizce başlık ve her iki dilde 5-8 adet anahtar kelime verilmelidir.Kitap Değerlendirmesi: Son 5 yılda yayımlanmış çalışmalarla ilgili değerlendirmelere öncelik verilir. Değerlendirme yazılarının alanın uzmanları tarafından hazırlanması beklenir. Sadece tanıtım ve özet mahiyetindeki yazılar kabul edilmez. Kitap değerlendirmelerinde değerlendirilen kitabın başlığından bağımsız özgün bir başlık (Türkçe ve İngilizce) ve 5-8 adet anahtar kelime (Türkçe ve İngilizce) belirlenmelidir.Sempozyum/Çalıştay Tanıtımı: Ulusal veya uluslararası akademik toplantıların değerlendirilmesini içeren yazılardır. Tanıtım yazılarında özellikle toplantının akademik katkısı ele alınmalıdır.

Yazım Kuralları

Aksi belirtilmedikçe gönderilen yazılarla ilgili tüm yazışmalar ilk yazarla yapılacaktır. Makale gönderimi online olarak <a href="https://dergipark.org.tr/tr/journal/42/submission/step/manuscript/new" target="_blank" style="text-decoration: underline;font-size: 13.3333px;">https://dergipark.org.tr/tr/pub/iuislamtd</a> adresinden erişilen <a href="https://dergipark.org.tr/tr/login" target="_blank" style="font-size: 13.3333px;">https://dergipark.org.tr/tr/login</a> üzerinden yapılmalıdır. Gönderilen yazılar, makale türünü belirten ve makaleyle ilgili detayları içeren (bkz: Son Kontrol Listesi) <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/480192FFC1954084A60C5E74062392E1" target="_blank" style="font-size: 13.3333px;">Kapak Sayfası</a>; editöre mektup, yazının elektronik formunu içeren Microsoft Word 2003 ve üzerindeki versiyonları ile yazılmış elektronik dosya ve tüm yazarların imzaladığı <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/68873B40EDF8448CB632792AC623F1F9" target="_blank" style="font-size: 13.3333px;">Telif Hakkı Anlaşması Formu</a> eklenerek gönderilmelidir.

Makale ana metninde, çift taraflı kör hakemlik süreci gereği, yazarın/yazarların kimlik bilgileri yer almamalıdır.Çalışmaların başlıca şu unsurları içermesi gerekmektedir: Türkçe başlık, öz ve anahtar kelimeler; İngilizce başlık, öz ve anahtar kelimeler; genişletilmiş özet, ana metin bölümleri, kaynaklar, tablolar ve şekiller.Başlık seçiminde atıf göstermede karışıklık yaşanmaması için çift tırnak işareti kullanılmamalı, gerekiyorsa tek tırnak veya italik yazım tercih edilmelidir.Türkçe ve İngilizce Öz/Abstract bölümlerinin her biri 150-250 kelime; Türkçe ve Arapça makaleler için İngilizce Genişletilmiş Özet (Extended Abstract) ise 600-800 kelime sınırına uygun olmalıdır. Öz, genişletilmiş özette aynen yer almamalı; dil bilgisi açısından doğru ve anlaşılır olmalıdır.Türkçe özün altında çalışmanın içeriğini temsil eden 5-8 Türkçe anahtar kelime olmalıdır. İngilizce özün altında içeriği temsil eden 5-8 İngilizce anahtar kelime olmalıdır.Anahtar kelimeler, genelden özele doğru sıralanmalı ve kelimelerin ilk harfleri büyük yazılmalıdır. bk. https://www.isnadsistemi.org/guide/isnad2/akademik-yazim/5-anahtar-kelimelerin-secimi/Metin ana bölümleri (Öz, Genişletilmiş Özet, Kaynakça vs. hariç) 9000 kelimeyi geçmemelidir.Makale ana bölümlerinde Giriş ve Sonuç hariç başlıklar 1., 1.1., 1.1.1., şeklinde sıralı rakamlarla numaralandırılmalıdır.Genel yazımda Türk Dil Kurumunun imla kurallarına uyulmalı; Arapça ve İslami ilimlere dair özel isimlerin ve kavramların yazımında Türkiye Diyanet Vakfı İslâm Ansiklopedisi’nin kullanımları dikkate alınmalıdır. Kelimelerin yazımında metin boyunca imla birliğinin sağlanması esastır.Yabancı dildeki kelimelere gelen Türkçe ekler, özel isim değilse kesme işaretiyle ayrılmamalı ve ilgili dilin telaffuzuna uygun olmalıdır (Yabancı dildeki kelimeler italik yazılabileceği veya tırnak içinde gösterilebileceği gibi kelimenin Türkçe karşılığı kullanılarak kelimenin orijinali parantez içine de alınabilir).Örnek: natureın söylediği, “nature”ın söylediği, tabiatın (nature) söylediğiArapça, Farsça, Türkçe ve Osmanlı Türkçesindeki özel isim ve kavramların İngilizce yazımında <a href="https://www.isnadsistemi.org/guide/isnad2/akademik-yazim/25-ceviri-yazi-alfabesi-transkripsiyon/" target="_blank">İSNAD Atıf Sistemi Çeviri Yazı Alfabesi</a> esas alınır.Kaynakların doğruluğundan yazar(lar) sorumludur. Tüm kaynaklar metinde belirtilmelidir.

İslam Tetkikleri Dergisi, atıf ve kaynak gösterme için İSNAD 2. Edisyon (Dipnotlu) atıf sistemini benimser. İSNAD 2. Edisyon hakkında bilgi için: <a href="https://www.isnadsistemi.org" target="_blank">https://www.isnadsistemi.org</a>İSNAD atıf sisteminden farklı olarak makalenin hiçbir yerinde eser adları tam transkripsiyon alfabesiyle yazılmamalıdır. Yanlış: Eḥâdîs̱ muḫtâre min Mevżûʿâti’l-Cevreḳānî ve’bni’l-CevzîDoğru: Ehâdîs muhtâre min Mevzû‘âti’l-Cevrekânî ve’bni’l-CevzîBlok alıntılar hariç tüm alıntılar tırnak içerisine alınmalı; tırnak içindeki alıntılar ayrıca italik olmamalıdır.Atıf yapılan kaynakların başlıkları ve alıntılardaki yazım aynen korunmalıdır.

Aşağıdaki listede eksik olmadığından emin olun:● Makale Ana MetniÖnemli: Ana metinde yazarın/yazarların kimlik bilgilerinin yer almamış olması gerekir.<ul><li>Türkçe ve İngilizce başlık</li><li>Özetler: 150-250 kelime Türkçe ve 150-250 kelime İngilizce </li><li>Türkçe ve Arapça makaleler için İngilizce Genişletilmiş Özet (Extended Abstract) (600-800 kelime)</li><li>Anahtar Kelimeler: 5-8 adet Türkçe ve 5-8 adet İngilizce</li><li>Makale ana metin bölümleri (9000 kelimeyi aşmamalıdır)</li><li>Kaynaklar</li><li>Tablolar-Resimler, Şekiller (başlık, tanım ve alt yazılarıyla)</li></ul>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/68873B40EDF8448CB632792AC623F1F9" target="_blank">Telif Hakkı Anlaşması Formu</a>● Daha önce basılmış materyal (yazı-resim-tablo) kullanılmış ise İzin Belgesi● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/480192FFC1954084A60C5E74062392E1" target="_blank">Kapak Sayfası</a><ul><li>Makalenin kategorisi</li><li>Makale dilinde ve İngilizce başlık</li><li>Yazarların adı soyadı, ünvanları, bağlı oldukları kurumlar (sırasıyla üniversite, fakülte, şehir, ülke bilgisi) ve e-posta adresleri</li><li>Sorumlu yazarın e-posta adresi, açık yazışma adresi, iş telefonu, GSM, faks numarası</li><li>Tüm yazarların ORCID’leri</li><li>Finansal destek (varsa belirtiniz)</li><li>Çıkar çatışması (varsa belirtiniz)</li><li>Teşekkür (varsa belirtiniz)   </li></ul>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7D1907500B7A45D3BDBFB8FD115EC3AD" target="_blank">Yazar Katkısı Formu</a>Önemli: Birden fazla yazar olması durumunda her bir yazarın katkısı belirtilerek sorumlu yazar tarafından imzalanmalıdır.

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/68873B40EDF8448CB632792AC623F1F9" target="_blank">Telif Hakkı Anlaşması Formu</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/480192FFC1954084A60C5E74062392E1" target="_blank" style="font-size: 10pt;">Kapak sayfası</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/7D1907500B7A45D3BDBFB8FD115EC3AD" target="_blank">Yazar Formu</a>

Sayı Türü	Regular
Editör(ler)	Muharrem Midilli
Kapak (PDF)
Tam Metin (PDF)
Ön Sayfalar (PDF)

İslam Tetkikleri Dergisi

CİLT 15, SAYI 1, 2025