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Yunus Emre is one of the most remarkable names in the history of Anatolia’s culture, literature, and mysticism. However, there is scant accurate information about his life in the written sources of his period. This dearth of information has popularized the idea that he was not a famous person at the time. The Hungarian youth, Georgius, who was captured by the Ottomans during the reign of Sultan Murad II, and lived in captivity for 20 years between 1438 and 1458, met many Sufis in Anatolia and participated in their religious rites while visiting Ottoman cities. He also met the name of Yunus Emre on one of these visits and listened to one of his chants, which led him to add two of Yunus Emre’s poems to his book, which he published after escaping from captivity and returning to Europe. This work, published in 1480 as Tractatus de Moribus, Condictionibus et Nequicia Turcorum, (Treatise on the customs, habits and perversity of the Turks) is one of the oldest records of Yunus Emre found in contemporary times.In the light of the data provided by current research, it is estimated that Yunus Emre lived in the last period of the Anatolian Seljuks and the beginning of the principalities period. The recorded year of death is 1320. Therefore, according to Ottoman sources, where the first information about Yunus Emre is given, the period in which the poet lived is different.This article aims to contribute to the research about Yunus Emre, by examining the chronicles and biographical sources of the Ottoman era. Firstly, historical sources are mentioned, and information are given under separate headings by following a chronological order for the mentions about Yunus Emre. These are: Tawarikh-i Âl-i Osmân of Âşıkpaşazâde, Tarikh-i Nişâncı of Ramazanzâde Mehmed Çelebi, Tâc alTawarikh of Hoca Sâdeddin Efendi, Künh al-Ahkbar of Mustafa Âlî’s, Mir’ât al-Kâinât of Nişancızâde Mehmed Efendi, and Silk al-Le’âl-i Âl-i Osmân of Ahmed Hasîb Efendi. Almost in all Ottoman chronicles where Yunus Emre’s name is mentioned, Tapduk Emre, the poet’s master and Yunus Emre are both mentioned. Both names are recorded among the Sufis of Bayezid I (1389–1403) period. It is seen that historians used Taşköprizâde’s work, al-Shakaik al-Numaniya, since it is the main source for most of the Ottoman historians about Sufis. Among Ottoman historians, Âşıkpaşazâde is the first person to mention Yunus Emre. However, since Taşköprizâde died when he was just a few years old, there is no possibility that he used Shakaik. So, among historians who mentioned Yunus Emre, only Âşıkpaşazâde mentioned him among the awliyas of the Murad I’s period (1362–1389), without going into much detail. Gelibolulu Âlî and Ahmed Hasîb mentioned Taşköprizade as Yunus Emre’s sheikh during the reign of Bayezid I, and also earlier, during the reign of Orhan Gazi (1324–1362). The reason for this is that Âlî’s and Hasîb’s sources are more diverse than other names, because the legend of Haci Bektash-i Veli and Tapduk Emre, which they narrated in the section about Haci Bektash, is based on the Walayatnâmah.&nbsp;Biographical sources are discussed after the above-mentioned six chronicles. The works of people who lived most of their lives in the Ottoman period and died in the first years of the Republic are also included in this section. There are literary works such as biographies and books written about the death dates of people among the examined sources. It is observed that the information in biographical sources is more diverse than in the chronicles. In this regard, the characteristics of the author, the content of the work, the period in which it was written, and the sources used are effective. The information given in history books has always been very limited since there is no exception apart from Hasîb, who is the only one who extracted the information from Shakaik. However, what is common and clear, both in the chronicles and in the biographical sources, is that the authors who gave information about Yunus Emre in the Ottoman period confused another person with him. These works record Yunus Emre’s death date as Hijri 843 (1439–40), however, a Sufi poet named Âşık Yunus, who is thought to be a disciple of Emir Sultan, died around 1439–40 or sometime later. It is understood that this person, who was mixed up with Yunus Emre in some works, was Âşık Yunus. In addition, the real owner of the verses that are known to belong to Yunus Emre, such as “I asked the yellow flower” and “Sol heaven’s rivers,” are actually Âşık Yunus’ works.When all these factors have been evaluated, it is understood that the person confused with Yunus Emre is actually Âşık Yunus. Bursalı Mehmed Tâhir, one of the biographers, and Hüseyin Vassâf, who seems to have benefited from Mehmed Tahir, realized that the year 1439–40 was too late for Yunus Emre’s death and made evaluations. However, they also fail to notice that the poet was confused with Âşık Yunus. As a result of the dearth of data about Yunus Emre in the works written during his lifetime, data about Âşık Yunus was attributed to him in the sources written in later periods. In addition, various claims have been put forward about Yunus Emre’s hometown, personality, and grave, as is the case with every person to whom the public attaches a superior value. In the meantime, of course, the rumors produced by the oral culture of the time was developed and spread further. The information seen in the chronicles and biographical sources written in the Ottoman period, where we obtained the first data about the poet, maintained the effects of this situation.&nbsp;

Osmanlı Tarihlerinde ve Biyografi Kaynaklarında Yunus Emre’ye Dair  Kayıtlar

Ekrem

Prof.

Local languages played an influential role in the dominant presence of Arabic, one of the most striking aspects of the spread of Ṣūfism in Islamic societies. Arabic is the language of the Divine Book, Glorious Qur’an, and hadiths of the Prophet, which explains its prevalence in the Muslim world. Therefore, Arabic has always been and will continue to be the most important language of Islam, and, consequently,Quraysh will maintain its privileged position. The language of worship, however, has always been Arabic. Hence, even to date, the Muslim world remains united on this topic. Arabic has produced great literature, both as the language of religious life and religious sciences. During this period, there was figuratively no other language of science or thought except Arabic; further, even if there was any other language, it was not highly influential. When Persian gained importance as the first dominant language of the Muslim world, it created friction when it brought down the authority of Arabic. Later, more languages gained authority, and it helped the Muslim world communicate with their societies. It was primarily the Ṣūfis who expressed religious thought and morality in these local languages, and the expressions full of supplications and prayers used by Ṣūfis played an important role in infusing the religion to these languages.&nbsp;Yūnus Emre is one of the most influential figures who helped the Turkish turn into a language in which religious thought was shaped and gained new ways of expression in the Muslim world. His creation of this language was influenced distinctively by thoughts inherited from Ṣūfi history. First, in his understanding of Ṣūfism, we can find some critical aspects similar to the criticism of other religious sciences raised by Ṣūfis. One example is the criticism directed toward other religious sciences by Ṣūfis on the concept of God. Ṣūfis advocated and pursued a religious life centered on God from early times, and they were expressing their thoughts with a language formed according to this understanding. This understanding was entailed by Tawhid, one of the most significant principles of the religion. However, Ṣūfis and other religious scholars approached the concept of Tawhid from different perspectives and interpreted it according to their understanding. According&nbsp;to the representatives of normative traditions such as Canonists and Theologians, Tawhid is to live in this world by the Divine law, obeying the rules designated by God. Canonists approached Tawhid in terms of Sharia (Divine law), while Theologians were focusing on the authentic faith in terms of divine names. Ṣūfis objected and argued that Tawhid was the foundation of a strong and dynamic relationship between God and man. Thus, they maintained the idea of building a relationship with God, who was believed to be the reason behind all actions, by transcending causality. They believed that God was the real subject and human beings had to live their lives as objects of the actions of God. This approach led Ṣūfis to adopt a rambling language that they reached by deconstructing the existing one. Ṣūfis started using phrases such as “knowing God through God,” “speaking through God,” or “hearing God,” which were unfamiliar to the other Muslim communities. However, they put the concept of love at the center of religious life. Yūnus Emre approached Ṣūfism considering that its main issue was its way of understanding God. The concept of active God is at the heart of his poems. Thus, God is the reason for every action and deed of humans. Therefore, religious life is a life devoted completely to God. Consequently, this understanding of God helped Yūnus Emre reach the concept of love and handle the relationship between God and man with respect to love. However, love is a concept that emerged from an interpretation of the relationship between God and man in a way that is unacceptable to the Theologians. The idea of love emanates from seeing the relationship with God as never-ending. God is neither far from us nor is He the ultimate unknown. Contrarily, He is closer to man than his jugular vein and is the true subject behind every action. Therefore, while our knowledge about Him is stable, our inability to see Him creates in us a tremendous desire. Once humans experience this desire, they should build a relationship with God. This thought expressed in Turkish by Yūnus Emre maintains that the consequence of love is to take the relationship with a desire and longing on one’s heart. On the other hand, his poems are full of concepts and narratives expressing the passiveness of man in this world, such as submission to the power of God or being the addressee of the Divine voice. These concepts and thoughts are well-known throughout the early periods of Ṣūfism.&nbsp;Nevertheless, we can also follow the footprints of the early periods of Ṣūfism on the poems of Yūnus Emre in the way that he prioritized morality before worshiping, one of the fundamental problems encountered by the Ṣūfis in the period called “Sunni Ṣūfism,” referring to the time after Junayd al-Baghdadi (d. 297/909). The Muslim society had a dilemma because the Canonists and Theologians belonging to the normative side of the religion did not see morality as a fundamental issue and accepted it as the good deeds that should be performed. However, Ṣūfis focused so much on morality that they treated worship as less important. Therefore, the tension between morality and worship became a serious problem in Ṣūfism. We witness that Yūnus Emre inherited this problem as it was. Some of his poems have such an emphasis on morality that they can weaken the motives to worship or at least will contradict the expectations of the normative tradition. For example, consider this verse from his poem: “If you have broken a heart, your prayer is nothing but in vain.” Yūnus Emre emphasizes that the essential principle for humans is morality and by pointing out that there is no limit to this morality, he developed a model of dynamic morality, which stands on the opposite of the uncomplying and unchangeable rules of worship. His poem placed priority on morality over worshiping and with this attitude, Yūnus Emre gets involved in the controversy that started in the early period of Ṣūfism. Furthermore, another issue that needs to be addressed is prophethood. Ṣūfis changed the religious understanding of prophethood and turned their attention toward the Prophet rather than his tradition and hadiths. The natural consequence of this understanding is the development of the idea of Haqiqat al-Muhammadiyya i.e. “the Reality of Realities.” We cannot find traces of this exact notion in the poems of Yūnus Emre. However, there is a similarity of the notion from another perspective. His idea is based upon the primordial nature of human beings. Thus, this idea of the primordial nature of human beings is the result of Haqiqat al-Muhammadiyya or vice versa. His thought was shaped around this idea. According to Yūnus Emre, humans are eternal, having a primordial reality preceding the creation in the sensible world. Hence, this reality, which is Arsh and Kursi (Throne and Footstool), is immutable before being created, and human’s relationship with God originates from this primordial nature. This concept of primordial nature that has been extensively discussed by metaphysicians like Ibn Arabî (d. 1240) finds voice in the poems of Yūnus Emre, who sees it as the basis that enables the relationship between God and man.This concept of primordial nature is a vital factor that unravels almost all the problems of Ṣūfi morality. Therefore, this concept reviles that this temporal world should be viewed as a bridge to be crossed and not a place to call home. It is a concept that can be associated with asceticism and issues related to it. However, considering the primordial nature, even asceticism, which means renunciation of the temporal world is not enough; thus, asceticism should be disregarded. However, for an ascetic, the afterlife should be abandoned just like the temporal world. Human yearns for God and seeks to see Him; anything beyond that is worthless. Yūnus Emre believes that the fear of hell and hope for heaven, one of the main reasons why humans worship God, should be abandoned as well. He has been criticized severerly because he despises the blessings of heaven and handles the idea of hell in a way that is unacceptable to the normative tradition. In conclusion, the main theme of the poems of Yūnus Emre is God and man whose primordial nature has the potential to reach Him.&nbsp;

Yunus’un Tasavvuf Anlayışının Kurucu Unsurları: Ezelî İnsan ve  Kadim Tanrı Arasında Aşka Dönüşen İman

Reyhan

Assist. Prof.

The longest and the most prolific period of Turkish literature occurred under the influence of the Quran-el-Karim. Islam and dominant features of Islamic civilization became a key element in the content of literary works, and it shaped the styles of poets and writers. These rules were categorized as negative and positive in the relevant verses about the “utterance” in the Quran-el-Karim.Positive description about the meaning of the Word is as follows:Kavl-i hasen, which means eloquence in Arabic; kavl-i maruf, which means appropriate, positive, and legitimate; kavl-i sedid, which means solid and right; kavl-i tayyib, which means nice; kavl-i leyyin, which means soft, sweet, useful, and nice; kavl-i kerim, which means respectful; kavl-i beliğ, which means clear and effective; kavl-i meysur, which means facilitator; kavl-i sabit, which means firm. These classifications correspond with the implications for the Word in Yunus Emre’s poetry.The Word concept, which has many definitions, is described as “a vocable made out of one or more syllables.” The “Word” is valuable because it ensures continuity of information and experiences and passing down the truth to next generations. The Word, which is the most important transmitting element, is a means to explain oneself with ethics, meaning, power, or to teach the essence of religion and morality. The Word, as it has been known since the earliest examples of Turkish literature, has been used, conforming to the essence of its description and being convenient with approbation, description, classification of the Quran-Al-Karim.Kutadgu Bilig, which is one of the most important sources of Turkish culture history, includes information and merits for an ideal lifestyle and fair government organization and for human beings to live happily in this life and afterlife. Some parts relating to the Word give place to such expressions: “watch to your Words so that your head shall not get cut off, hold your tongue so that your tooth shall not be broken, if you know your word before you speak it would be knowledge; ignorant’s word turns back and troubles him, I didn’t gain from saying much words but saying words is not unnecessary.”The first Turkish Dictionary, Dîvânü Lugāti’t-Türk, is an encyclopedia that includes information related to 11th century grammar, Turkish history, geography, mythology, folklore, and folk literature; opinions on medicine and treatment methods; and rich content relating to names, tribe, and place names. Proverbs and idioms related to Word and manner of speaking in the dictionary are “empty spoon does not suit mouth, just as plain words do not suit ears. You may sit on the table owing to your words.”&nbsp;Atebetü’l-Hakâyık is a moral and advisory book. In the work, Edib Ahmed Yükneki says “decency starts with holding tongue. The best word is the word of the man who thinks before speak. Right word is the treasure of mouth and tongue.”&nbsp;&nbsp;Words uttered during the first period of Turkish literature correspond to the things mentioned in the Quran-Al-Karim since it is the primary source. Yunus Emre’s hymns as continuation of this tradition comprise the same advice about the Word. Emre, who utters the truth and Oneness of God vigorously, changes his style to preaching to demonstrate the right path.The essence of being a human is care and love in His creation. The love that makes up his shortcomings and makes him live a life that God wants is the reason for a human to exist. Emre mentioned this in all of his hymns through Turkish language in the best way. It is a conscious effort to write plain, sincere, and literarily powerful contexts. He examined the social and political society in which he lived and presented practical solutions to the problems. These solutions, according to the topic, sometimes are uttered with love and sometimes in an advisory manner. His manner of talking about language and statements and implications on “word” are primarily to provide information and advise the speaker about eloquence.Regarding features of the classification of word in the Quran-Al-Karim and Yunus Emre’s verses about word, it is seen that advice in the same manner are versified. Advice that is essential for conducting guidance and religious preaching actions, when it is conducted timely and properly, would ensure agreement upon everything wherever a word is needed. Speaking of specific terms and concepts about any kind of topic, actually uttering words properly, prevents confusion, and uttering sweet and right things gently prevents hardness of heart.&nbsp;

Yunus Emre’de Tebliğ ve İrşat Açısından Sözün Kullanımı

Rabia

Various approaches have been proposed with regard to Yunus Emre’s poetic thought process in relation to his poem “I climbed to the branches of a plum tree” and other shathiya-type poems. Some of Yunus Emre’s poems are built on images that do not reconcile directly with one another in terms of their meanings and are distant from rationality; therefore, Yunus Emre’s poems are typically received by readers differently compared to other literary works. With such images as the foundation, several approaches established around the poem “I climbed to the branches of a plum tree” are centered on the idea that Yunus Emre has employed symbolic language with a definite rationale in mind. The basis to such approaches is the inference that the depictions in Yunus Emre’s poetry and all other shathiya-type poems have no apparent meaningful associations at first glance. Further, it is believed that these representations are intended as “symbolisms” allegorizing some other phenomenon. According to this view, the embedded phrases in the poem employ the concepts of Sufi philosophy extensively. Therefore, it is presumed that they are constructed with indicators of the conceptual universe.The general characteristics of shathiya-type texts are as follows. The Arabic word shathiya means “quake, move, vibrate, and overflow,” and it is derived from the root sh-t-h (شطح) .It is most commonly a Sufi phrase indicating very pompous and illogical remarks, which Sufis utter without comprehending shathiya-type texts’ meaning. Shathiya, which are texts with oblique phrases recounting the poet’s situations, use symbolic language. Commentaries are needed to enable optimal understanding of texts that require the reader to engage with the language at a level that goes beyond its practical application. However, these commentaries typically interpret Yunus Emre’s poetry as based on the tenets of Sufi philosophy. Such limited consideration has spurred the emergence of a one-sided approach to Yunus Emre’s poetry. We propose that the statement “Whatever Yunus says cannot be compared to other discourse” can, in fact, be perceived as an invitation for readers to defy the existing one-sided approach and establish different approaches to interpret his poetry that is typically distant from rationality. Ironically, the fact that Yunus Emre’s poetry is distant from rationality, does not convey its meaning clearly at first glance, and “cannot be compared to other discourses” should be reason enough for readers to overthrow such one-sided discourses and realize the limitless scope of interpretation that Yunus Emre’s poetry has to offer.In this context, if readers rejected the predominant approach of considering Yunus Emre’s poetry from a shathiya perspective and interpreted it differently, would they arrive at the inference that the “irrational” elements in Yunus Emre’s poetry correspond to the characteristics of the stream-of-consciousness genre but without a direct indication to the idea being implied?. In other words, can the fact that Yunus Emre’s poems entail words that do not directly reconcile with one another—typically taking the reader by surprise—&nbsp;enable readers to interpret such texts as works of stream-of-consciousness fiction? When Yunus Emre says “climbing to the branches of the plum tree and eating grapes,” is he concurrently referring to his intellectual journey? Thus, can we observe Yunus Emre’s stream of consciousness through the poetic images that noticeably do not reconcile with one another in terms of meaning? In such a case, can the readers, upon being confronted with the contradictory images in Yunus Emre’s poems, journey to another realm of meaning by diverting themselves from the physical environments that surround them and merge with the intellectual environment of the poet’s perpetual consciousness?We assert that the poem with the line “I climbed to the branches of a plum tree” as well as other poems of the shathiya type might well be reflections of the relative disorganization in the speaker’s consciousness (depending on the technique of stream of consciousness), and the thoughts in the speaker’s consciousness might overflow and shake the poet (based on the meaning of shathiya). Thus readers ultimately transcend the symbolic implications of the text and arrive at the realm of alternative interpretation&nbsp;

Yunus Emre’nin Şathiyelerini Bilinç Akışı ile Okumanın İmkânı  Üzerine

Mehmet

Introduction Sufism aims to immortalize social values by nurturing individuals who evince high moral standards. Numerous Sufis have thus defined Sufism as morality and decency. To be a dervish is to manifest the principles of the Qur’an embodied in the Prophet, to look at life through the lens of love and tolerance, to relinquish self-love, to be humble and altruistic, and not to hold anyone in disrespect or hurt anybody. A dervish attains the trust of both friends and enemies and does not cause any anxiety about his sense of fairness. A dervish protects humanity by recognizing that “to keep one life alive is to keep all lives alive” and also understands that “to kill someone is to set the world on fire.” Yunus Emre owned all these qualities, and his poetry expressed the importance of being a virtuous person and a good Muslim.Yunus Emre Era Yunus Emre lived between the second half of the 13th century and the first half of the 14th century. The country was catapulted into if great depression at the time of his birth because of two events in Anatolia: the Babaîler Revolt in 1240 and the Kösedağ War between the Anatolian Seljuk State and the Mongols in 1243. These two events disrupted Anatolian unity and destroyed peace. Yunus Emre thus lived at a time of disintegrating accord and declining peace and stability in Anatolia. Conversely, at this time, Anatolia had become a place where the Sufi comprehension of Khorasan, Turkestan, Iraq, and Damascus blended with the Andalusian conception of Sufism. Numerous Sufis such as Evhaduddin Kirmani, Ibnu’lArabi, Necmeddin Dâye, Hacı Bektaş-ı Velî, Mevlana Celaleddin Rumi, and Sadreddin Konevî were active in Anatolia. The Sufi movements Anatolia witnessed in the 13th century exhibited great diversity. These groups encompassed many Sunni and non-Sunni elements and may be classified into two groups: those operating in urban and rural areas.Yunus Emre’s Sufi teachings were shaped within the Yesevi and Rifai traditions. His sheikh, Tapduk Emre, obtained his authorization from Sinan Ata, a Turkish sheikh from Bukhara. Sinan Ata belonged to the Yesevi tradition and arrived in Anatolia during the Mongol invasion. Besides Sinan Ata, Tapduk Emre also attained his autorization from Sari Saltuk and Barak Baba. Mahmud Hayrani, the sheikh of Sari Saltuk, was authorized by the Rifai sect. Barak Baba was Sari Saltuk’s disciple; hence, Yunus Emre was a dervish who belonged to Rifai and Yesevi sects.Yunus Emre and DervishnessFundamentally, Sufism and dervishness is to value human beings and to love the created for the Creator’s sake. The richness of the heart, generosity, getting along with people, being aware of the innermost phenomena, never rejecting truth, being sincere and honest, valuing every moment, and existing without worldly illusions also constitute attributes&nbsp;of a dervish. These qualities ensure that the dervish’s words and deeds comply with the Sunnah of Prophet Muhammad (PBUH) and enable a dervish to ignore faults in people, forgive mistakes, and remain decent and moral. Dervishness is inappropriate for people whose words, behaviors, and attitudes do not comply with the Book and Sunnah. Yunus Emre chose the path of love, valued love above all else, and regarded it as a divine gift. The path of love and ecstasy is deemed in Sufism to be the shortest route to Allah; however, this path poses many dangers and difficulties. The mind guides people to a certain point on the path of love. The process, through which harmonic Sufi experiences, such as tawhîd, fenâ, and cem, are encountered occurs through love and not reason. Yunus’s understanding of love and tolerance was not limited to his own neighborhood or to Muslims; rather, it encompassed everyone. Therefore, his poetry recommended kindness, honesty, and cooperation for all Muslims without discriminating between sects and dispositions.Yunus Emre combined Khorasan’s understanding of reproach, ecstasy, and love with the human-oriented Sufism conception of Turkestan. He also emphasized the preservation of moral virtues. His poems described metaphysical issues such as love, human perfection, life-death, and existence-nonexistence based on divine love and morality. Yunus Emre symbolized love and tolerance and defined the dervish as a lover of God. A dervish has open eyes, a pure heart, and ears in love with the word of God and the Prophet. According to Yunus Emre, the identity of a dervish represents a method of self-discipline through worship, dhikr, evrad, and self-denial. The being of a dervish denotes the process of building a new self by removing evil from the heart and replacing it with virtue. The true dervish attains the consciousness of death before dying by practicing daily self-reflection. Being a dervish means sacrificing the self for the sake of friends, living without compromising righteousness and honesty, and being generous and good as a person. Only those with good hearts can become dervishes; dervishness cannot be achieved by wearing a patched cardigan or crown. Yunus Emre underscored that the identity of a dervish requires the internalization of qualities such as honesty, sincerity, justice, love, tolerance, self-sacrifice, and generosity. Dervishes set righteous examples for society through their conduct.Yunus Emre stressed that negative emotions such as hypocrisy, envy, and arrogance represented major obstacles in the spiritual journey of a disciple. He cared about the struggles disciples experienced with their souls to achieve the stage of fenafillah. He asserted that the lives of disciples who accounted for their actions at the end of every day would be easily accountable on the day of judgment. However, he also stated that some disciples erred by ignoring this fact.Yunus Emre’s Critique of DervishnessYunus Emre highlighted the impossibility of God’s love flowing into the hearts of people who forgot true Sufism, even if such people remained within the premises of the&nbsp;&nbsp;dervish lodge. He attracted attention to the dangers of claiming dervishness, because he believed individuals should censure themselves and keep their egos under control even when they transitioned to more elevated levels of Sufism. He noted that it was important for dervishes to avoid pride by not boasting about the acts of worship they performed. Yunus Emre warned that every person, whether scholar or ascetic, could be trapped into psychological disorders such as arrogance or hypocrisy; thus, every individual must remain careful. He indicated that people could not escape the clutches of the nafs, no matter how old they were. He thus advised that everyone should be vigilant against the frauds of the nafs.ConclusionMoral values become meaningful only when they are practiced. A dervish is a person who lives by moral virtues. The dervish is honest and sincere, patient and determined, tolerant and friendly. Yunus stated that a dervish completely deprives himself of worldly affairs, does not pursue his own interests, and does not act out of greed for rank and position. The dervish absorbs himself in the love of Allah and thus does not mingle love with hypocrisy. The dervish does not place value on his individual life and disregards both worlds. He does not worship for fear of hell or to attain blessings from heaven; he worships solely for his love of Allah.In brief, according to Yunus Emre, dervishness is defined by the existence of a virtuous individual who achieves the truth by cleansing the soul of all evil and constructing a self in the light of the Qur’an and Sunnah. To be a dervish is to activate spiritual faculties that are potentially present in human nature and to have nothing but Allah in the heart.This study overviews the concepts of Sufi and Sufism, emphasizing Yunus Emre’s conception of dervishness.&nbsp;

Yunus Emre ve Derviş Olmak

Zeynep

In this study, we introduce Yunus Emre’s works published in Iran and discuss articles on the poet, together with a broad summarization. Evidently, the earliest translations of Yunus Emre in Iran date back to the 1970s; translations of his works have continued ever since. In recent years, Iranian researchers have translated some of the works on Yunus Emre’s life into Turkish.In 1991, Nasîr Muhammedi wrote what emerged as one the first articles on Yunus Emre. Here, Muhammedi’s depiction of the poet is based primarily on Turkish sources. H. Muhammedzâde Sadîk, a Tehran University professor known for his studies on Turkish poets, draws a different profile of Yunus Emre in the introductory section of his work Yunus Emre Divan, written and published by him in 2011. Here, he states that contrary to popular belief, Yunus Emre was a Shiite poet born in Hoy. Iranian studies typically mention Yunus Emre when comparing his works with those of Rumi and Saadi; furthermore, some studies depict Yunus Emre as a disciple or follower of Rumi.Iranian articles on Yunus Emre and Rumi discuss these great poets in the context of wahdat al-wujud (The Unity of Being), soul, love, divine love, and moral treatises. Talat S. Halman, Mehmed Fuad Köprülü, Kadir Golkarian, Mustafa Tatçı, and İskender Pala’s books about Yunus Emre, together with a story on the poet by Mustafa Özçelik, have been translated into Persian. In the articles written about Yunus Emre in Iran, Hicabi Kırlangıç and Ramazan Rezaei have compared Yunus Emre with Saadi. Ramazan Rezai also provides a comparison of the two poets’ perspectives on the same topics and discusses their similarities. Hicabi Kırlangıç mentions that although there are similarities in Saadi’s work Goulistan and Yunus’s literary works, both the poets possess unique writing styles. He adds that Yunus Emre’s works do not entail stories. Some articles suggest that Yunus Emre was literate enough to translate Saadi’s poetry into Turkısh:از جان بیرون نیامده جانانست آرزوستر نا­بوریده ایمانت آزروست زSen canından geçmeden cânân arzû kılursın Bilden zünnar kesmeden îmân arzû kılursın (Do you think you will reach your lover without giving up your life and cutting the zünnar on your waist)A program on the works of Saadi and Yunus Emre was organized in Tehran in 2013; here, the similarities in and differences between Yunus Emre and Saadi’s works were discussed.Furthermore, Hosseini Arian ve Leily Abbasî Montazerî has written about love and Rumi–Yunus Emre; Fatima Heidari, Hakimi Dabiran, and Manzour Soltani—who have&nbsp;analyzed and compared Yunus Emre with Rumi and co-authored an article—compare the two poets on subjects such as unity, existence, and love. They also state that Yunus Emre was highly influenced by Rumi. In another article, Fatima Heidari deals with the subject of the soul in the Yunus Emre and Rumi’s poems and states that Rumi played the role of a mentor to Yunus Emre:In our opinion, even if Yunus Emre were influenced by Rumi, it would not be correct to perceive Yunus Emre as Rumi’s follower. Rumi and Yunus Emre’s works may come across as similar because all mystic poets typically share common perspectives; however, both the poets possess unique writing styles. Apart from all these academic studies, Yunus Emre Institute in Iran contributes to the promotion of Yunus Emre’s works. In addition, Yunus Emre, a Türk Production, was screened with Persian subtitles in Iran.In this article, we hope to facilitate a clearer perception of Yunus Emre in Iran by initiating the emergence of Iranian studies centered on Yunus Emre and broadly summarizing the existing articles on the poet.&nbsp;

İran’da Yunus Emre İle İlgili Yapılan Akademik Çalışmalar

Gökhan

Res. Assist.

Metin

Researchers who plan to make academic and scientific studies must first review the works that have been previously published on their subject and examine the opinions already put forward. There is a risk that a work undertaken without preliminary research will turn out to be unoriginal. For this reason, one of the first and most important stages of academic research is the need to make a “bibliographical search” on the subject to be examined.The importance of bibliographies in scientific studies is obvious, as are their benefits in helping researchers reduce time and effort. Therefore, the number of bibliographic studies has increased in many scientific disciplines in recent years, and bibliography itself has become an independent field of study.The rapid increase in publications in the fields of science, culture, and literature can cause researchers to be unaware of all the existing sources and have difficulty in following the developments in the field. Especially in the field of literature research, the number of experts has increased considerably in recent years; this is simultaneous with the number of universities that have grown. The rich diversity of the channels in which the research works of these experts can be published make bibliographic studies that will provide easily accessible information on any subject an indispensable necessity.Birth or death anniversaries of great intellectuals and artists, writers, and poets born and raised in our nation provide important opportunities for researchers to bring their work to the forefront again and for bibliographical studies to be done on them. New researches, works, organized panels, symposia, and exhibitions of the works of these individuals allow them to be viewed and considered from new and different perspectives. In recent years, bibliographies prepared to gather the publications about these important people are gaining more and more importance.Yunus Emre (1240–1321) is one of the greatest poets of Turkish literature. Emre has been the subject of a great deal of research and many investigations due to the place he has held for centuries in the hearts of the people who grew up in the circle of Turkish-Islamic civilization, as well as in academic circles. Many studies and activities were published on the occasion of the 700th anniversary of Yunus Emre’s death in 2021, and many continue to be done. The purpose of this bibliographic study is to contribute to the studies already conducted on Yunus Emre, an overview of the full body of work about Emre, a considerable literature that has been created by many academicians and researchers. Until now, only limited bibliographic studies have been made about Yunus Emre, each for different, specific, and limited purposes. However, as time passed, these bibliographies became increasingly less useful while the number of studies on Yunus Emre increased. In the end, the need for a new, comprehensive bibliographic study became clear.&nbsp;Mustafa Tatcı made the first comprehensive bibliographic study on Yunus Emre in 1988. This study, which has 1425 bibliographic tags, added 130 more to its enlarged second edition in 1991. Thus, the tag of the studies on Yunus Emre until 1991 had reached 1,555 items. In the 30-year period from then until today, only a few narrowly-scoped bibliographic studies have been made on the subject. Therefore, we limited our study to the years 1991–2021. Since 1991, a considerable number of articles, papers, theses, books, etc., about Yunus Emre have been published. The interest of the science and art community in the poet has clearly increased considerably, especially since the 2000s. The number of books, theses, articles, and papers in our study exceeded 2000. Considered together with the publications from 1991, this study will be a holistic reference source for literature on Yunus Emre.The possibilities of technology should be used effectively for bibliographic studies as well as in other scientific fields. In addition to doing bibliographic studies in the classical sense in many scientific disciplines, the number of electronic bibliographies that can be constantly updated is increasing day by day. This increase is especially notable in public institutions and organizations, universities, institutes, etc. By using the opportunities they offer in this area, they provide more effective service to the researchers at this point.The ultimate goal of this study is to bring together the tags of the accumulated intellectual work about Yunus Emre in an organized manner and to put it at the disposal of researchers. In this respect, as the second pillar of our work, we have made available all the bibliographic tags that we have identified digitally on a website called “https://yunusemre.bibliyografyasi.com,” which we have prepared in an online digital environment. Thus, any deficiencies that we may have missed during the compilation will eventually be completed. The information continues to be updated by uploading the tags of the studies added to the literature over time. Studies on Yunus Emre will gain efficiency and urgency with the creation of this bibliographic information access service.&nbsp;&nbsp;

Yunus Emre Bibliyografyası (1991-2021)

Mustafa

Hallâc ve Yunus

Necmettin

Fuat

The Ottoman state continued the traditions of previous Islamic states by adding its own specific traditions. One of these is the tradition of refutation (raddiyah), which included criticisms and religious debates against Judaism and Christianity. Islam identifies itself as the continuation of Judaism and Christianity to legitimize itself. We have information about the existence of religious disputes between Ottoman Muslims and Christians (Gregory Palamas—the ulema of the Bursa and Iznik, and Manuel II. PaleologosHacı Bayram Veli) from the beginning of the Ottoman state to the conquest of Istanbul by Mehmed II (the Conqueror). However, we do not have any information about the existence of any refutations written by the Ottomans in that period. Therefore, Risālah, which is the subject of this article and which is relatively certain to have been written in 1454/55, approximately two years after Fatih’s conquest of Istanbul, is the first example of this literature. In the text, neither the reason for writing the refutation nor the name of Risālah or the author is given. These are not mentioned in any other contemporary biographical books either.It is understood from the contents of the Risālah that it is a defense of Islam against Christian claims rather than a direct criticism of Christianity, indicating that it was written in response to such a criticism of Islam. However, in an environment where Mehmed II (the Conqueror) put an end to Byzantium and called himself the emperor of the east and west, such an open criticism does not seem very likely. However, religious discussions were held between Mehmed II (the Conqueror) and Gennadios II Scholarios, whom he appointed as first patriarch of Muslim Istanbul. We know that Mehmed asked Gennadios to write a text that summarized the Orthodox faith, which text we have today. When one considers the title of the text of Gennadios, generally known as the Confession (Itikatnāmah), as “The Only Way to the Salvation of Humanity” and its explanations about the Christian faith, it will be seen that it contains implicit challenges to the claims of Islam. Therefore, as a reasonable conclusion, we believe that the Risālah was requested to write by Mehmed II as a response to the secret challenge contained in these religious negotiations and Gennadios’s text. We have two manuscripts of Risālah. The first and the&nbsp;oldest manuscript was found at the French National Library. The second manuscript dates to the seventeenth century (1657 CE) and was found at the Library of Leiden University. Neither of them is based on an author copy. The French manuscript may have been used as a source for the Leiden manuscript or both of them may have used another manuscript that we do not have.The Risālah consists of three parts. The first part is devoted to demonstrating how the religious discussion in the presence of the sultan would take place. In addition, It provides how the answers to give for the questions asked by Christians. According to the title, this chapter treats two themes. One of them is the methodology concerning the Muslim– Christian religious discussion in the presence of the sultan. Second, the author sets forth questions that Christians ask about Islam. He divides those questions into those that are scientific and those that are popular. He then communicates the questions and offers the answers given by Muslims.The second part contains the miracles of the Prophet. In this chapter, the author mentions, as a first topic, Christian suspicions about the miracles of Muhammad and then analyzes those suspicions to demonstrate their invalidity. According to the author, the miracles of Muhammad are properly divided into two groups. The first group is preprophetic miracles that prepare Muhammad for his prophethood and are named as Irhāsī. The second group consists of Tasdīkī miracles that demonstrate the claim of prophethood by Muhammad as true.The third chapter deals with those who oppose His prophethood. In this chapter, the author discusses those who do not accept the prophethood and divides them into two groups. The first group argues that there is no need for the prophethood. According to the second group, Muhammad was not sent to all human and non-human beings. The two groups together comprise 10 sub-groups.&nbsp;The main source of the Risālah is Zāhidī’s ar-Risālatu’n-Nāṣıriyyah. Zāhidī wrote his text to express how the Muslim–Christian debates in the presence of Berke Khan should be conducted. This supports our acceptance that the cause of the anonymous author’s writing Risālah is the conversations between Mehmed II (the Conqueror) and Gennadios and the Itikātnâme written in this context. The Risālah has been written expressly to respond to such criticisms. However, it can be said that Mehmed II’s discomfort with Gennadius discussion style is a primary effect of those discussions. It can be observed in the fact that the author of the Risālâh includes the issue related to the religious discussion in the presence of the sultan, which Zâhidī included in the third chapter, immediately after the introduction of the Risālah.&nbsp;

A Conjunctural Criticism of Christianity, Resulting from Discussions between Mehmed II and Gennadios II Scholarios

Islam

The purpose of this paper is to present a syllabus of the ”Language Proficiency” course in terms of objectives, teaching plan, activities, and suggested references. This paper responds to the growing interest in the proficiency frameworks, which appears in many lectures, courses, and articles on the subject. This paper also addresses the interest of many researchers in developing their work in the light of those frameworks and the authors’ desire to align their materials with the frameworks’ levels. In particular, the Common European Framework of Reference for Languages and the American Council on the Teaching of Foreign Languages (ACTFL) language proficiency guidelines. However, all this interest reflects a relatively superficial knowledge of the subject without going in depth.After an accurate and extensive literature review in the language proficiency domain, the research for this paper found that graduate programs lack any course that studies, explains, and criticizes the language proficiency domain except some training courses that cover it briefly in a few hours of study. Clearly, this is not adequate to build a robust grounding in this domain for research.The literature review in the language proficiency domain also found that there are three main dimensions to consider. The first is the terminology of the field that has been tainted by ambiguity and confusion over the past 70 years. This has created a situation where any given term may have more than one meaning according to the writer and their time. In addition, at the same time, a single concept may be described by more than one term. This difficulty applies to terms such as “proficiency,” “competence,” and “strategy.”The second dimension of this topic is that many of the existing proficiency models reflect their authors’ concepts regarding what humans need to understand and communicate language. There are several theories and models titled “communicative competence” and “communicative language ability” that share some components but differ in others, like sharing the same concept but differing in its names, or agreeing in the names but differing in the content. This essentially renders the descriptive terms meaningless.The third dimension consists of those frameworks that emerged in response to the need of people working in the foreign and second language field for standard scales to measure a given individual’s language proficiency. Those frameworks have been numerous over the past seven decades, and each of them came to work in a specific context. Some are prepared for the governmental context, while others are more suitable for the military. Additional scales work for the rehabilitation of immigrants, for academics and the workplace while still others work best for education. There are also calls to develop a scale for Arabic that suits the language and its speakers, and indeed, researchers have begun to present proposals in this field.The main research question is what is the full description of the language proficiency subject? To answer this question, the researcher undertook the following: (1) reviewing the foundational studies for the subject of language proficiency to establish the width and depth of the field; (2) assessing the methodology in which the various sources of language proficiency are presented and the dimensions of the subject in various resources; (3). proposing a vision for the language proficiency subject plan, distributed over a specific time frame; (4) presenting the vision to a group of referees, experts in teaching Arabic to speakers of other languages; and (5) producing the final vision of the language proficiency subject in the light of referees’ notes.Course Prerequisites: Foundations of Teaching Arabic as a Second LanguageThe number of credits: Three credit hoursThe final proposal of the subject consists of several components, the most important of which are:First–Summary of the course: The course introduces common terms in the field of language proficiency and introduces several famous models of language proficiency that have influenced the educational literature. The course will also review several of the most famous international frameworks for language proficiency. It also attempts to develop an Arabic proficiency framework and train students to analyze and criticize the existing models and frameworks. Further, it also suggests short tests in light of those models and frameworks and linking them with common teaching methods. Also, the course would seek to analyze some textbooks for teaching Arabic in light of the language proficiency concept and present their views of new scales of proficiency.Second–The primary aim of the language proficiency subject is that the student should be able to analyze, criticize, and apply language proficiency models, scales, and descriptors to some elements of the language teaching process, including content, teaching methods, and evaluation. It is linked to 18 learning outcomes.Third –The program proposes the following topics of the subject: (1) motives for interest in the subject of language proficiency; (2) terminology of language competence, (3) language proficiency models: skills and elements models, Hymes theory, Canal and Swain’s models of Communicative Competence 1980, and Canale updates 1983, Beckman’s Communicative language ability models 1990 and their updates with Palmer 1996, 2010, Celce-Murcia et al. model 1995, Canadian Language Benchmarks model 2000, and Common European Framework of Reference for Languages model; (4) Language Proficiency Frameworks: Concept of the Language Proficiency Framework, FSI/ILR Roundtable scale, ACTFL Proficiency Languages Guidelines, The Common European Framework of Reference for Languages (CEFR), and previous attempts to develop a common Arabic Framework.Fourth–The teaching plan: The course is divided into 15 weeks. The first week is “An Introduction to Language Proficiency,” which includes an introduction to the subject, the motives for paying attention to the subject of proficiency, and the essential terminology of the field. From the 2nd to the 7th week: Present, analyze, criticize, and compare the famous and influential language proficiency models in the field. From the 9th to the 13th week: Present the most famous frameworks in terms of their origin, their theoretical foundations, work contexts and levels, and consider the criticism and comparison between them. The 14th week is devoted to presenting students’ projects. Teaching methods would be lectures, group discussions, assignments, presentations, brainstorming, and self-learning. The evaluation should vary between assignments and their discussion, project/reviews, and tests.The proposal also included suggestions for assignments and projects that the students would be expected to perform. Assignments combine individual and group tasks, as well as projects. Project evaluation criteria will consist of: Clarity of purpose: 10%, quality of content: 40%, quality of language and academic quality: 10%, quality of presentation design: 20%, quality of presentation in front of students: 20%. The proposal includes dozens of Arabic and English references that are essential to understanding the field of language proficiency.&nbsp;

A Syllabus Proposal for Language Proficiency in Preparation Programs of Researchers and Experts in Teaching Arabic to Speakers of Other Languages

Rahile

Ignaz Goldziher’s (1850–1921) works form the basis of Islamic studies in the West. In order to understand his method of evaluating the hadiths, his ideas about Islamic history and the religion of Islam must first be analyzed. Goldziher’s views on hadith cannot be evaluated independently of his views on the history of Islam. Muhammedanische Studien has been translated into different languages. In his book, which is accepted as the main source for hadith studies in the West, the author attempts to read hadith based on the history of Islam. Goldziher considers the revival process of the Arab society following the birth of Islam from his own perspective and through the conflicts in the history of Islam. According to him, the creed of the Prophet Muhammad is the product of an original genius that would enable him to become a Prophet in his own society. However, Muhammad’s creed is unimportant for cultural history.Goldziher suggests that the Islamic creed and the ancient Arab tradition are two ideologies irreconcilable in terms of their principles establishing social order. According to him, during the period of the birth of Islam there were tribes that were hostile to each other. Goldziher attempts to determine the dates when the hadiths emerged based on their contents and their texts. In addition, he claims that the majority of hadiths are the product of religious, historical, political, and social developments within the first two centuries of Islam. Goldziher had a significant influence on his successors in the orientalist paradigm, as he applied the method of historical criticism to the hadiths.Goldziher’s method of evaluating hadiths is closely related to his convictions about the religion of Islam and early Islamic society. He accepts hadith texts as the product of the conditions and period in which they emerged and provides the beginning of the dating of the hadiths considered important for hadith studies in the orientalist literature. During his studies, he attempts to reveal the influence of foreign cultures on Islam. Goldziher claims that the prayer in the Islamic creed was quoted by the Prophet Muhammad from Jewish and Christian sharia.According to Goldziher’s approach, the hadith is an oral tradition; Sunnah of Prophet is a tradition lived in religious or legal fields within the old Islamic society. The hadiths are the result of the religious, historical, and social developments of Islam in the first two centuries. However, Sunnah is the transmission of Arabic tradition during the Jahiliyya period as hadiths. By him idea that the Sunnah is the source of revelation settled in time. The legal aspect of the Prophetic Sunnah has increased in importance over time. Goldziher considers the hadiths as a set of teachings formed by “pious Muslims” according to the mentality of the Prophet Muhammad. According to his assessments, hadiths are a source for the birth of Islam and an important material for understanding the development and transformation process of Islam. Goldziher suggests that hadiths should be considered fabrications until proven otherwise. He neglects the most important aspect of the hadith—&nbsp;which is the isnad—and dates the hadith texts based on their contents. Goldziher claims that the isnads are fabricated, and establishes a connection between politics and hadith. He argues that the political convictions of religious groups were disguised as hadith. According to his claim, although the Umayyads were anti-religious, they fabricated political hadiths to ensure the obedience of the people. Goldziher claims that religious life in Islamic societies was not based on the Sunnah in the early period. He also evaluates the hadiths on their afflictions and the end of the world on a political and social basis.Goldziher, who envisions an Islamic society in which hadith fabrication activities are intense, reads and interprets the entire history of hadith from this perspective. According to him, hadiths ordering the showing of respect to the Arab race were fabricated. In addition, these fabricated hadiths are important in the development of nations in Islam. According to Goldziher’s claim, apart from the sects, theological schools additionally fabricated hadith in order to impose their views and refute the views of their opponents. Opposing religious groups fabricated hadiths with the desire to accuse their opponents and legitimize their own opinions.Goldziher suggests that religious circles opposing the administration fabricated hadiths in their favor. However, he claims that the Umayyad rulers also fabricated hadith in order to silence this opposition. Goldziher maintains that numerous hadiths have been fabricated on the principle of “equality of Muslims” as non-Arabs became Muslims—as a result of the spread of Islam to different lands. Goldziher claims that Islam was unable to prevent the tribal rivalries existing in the Jahiliyya Arab tradition.&nbsp;

The Concept of Early Islamic Society in Terms of Determining of Goldziher’s Approach  to the Hadith

Muhammed

The modernization of the Ottoman Empire resulted in several innovations in the fields of jurisdiction and law. During the Tanzimat period, one of the innovations included the accumulation of legislation, which was similar to the Hanafi fıqh system, for which casuistry was abided by in the Classical period. Even though it was similar to the Hanafi fıqh, there were certain points of digression. For instance, insult, which represents crimes against a person’s honour and dignity in Turkish positive law today, was also part of the first Penal Code (1256–1840 Criminal Code), which was enacted during the Tanzimat period. It moved from the fact that shariah aims to protect a person’s dignity and honour and it imposes various penal sanctions on those who commit these offences. In the Kânûn-i Cedîd dated 1267-1851, the content about the offence of insult was similar to the previous law; however, this law is a text where fiqh terms were used more frequently, and it was relatively similar to the Hanafi fıqh system. In the Penal Code dated 1274/1858, offences of insult were tailored according to the French Penal Code, and the role of fiqh in preparing this law was to inspect whether the articles in the law were in accordance with shariah or not. Therefore, fiqh played a less decisive role in the legislative activities in which it was previously very influential. Moreover, the law texts, which are prepared using western ideals, do not offend against shariah. Thus, in relation to certain technical matters, some western practices were directly adopted as part of the system. For this reason, fiqh did not play a decisive role on these technical matters. An example is the term “aggregation (ijtima)” in Turkish positive law, which means the connecting and gathering of two or more crimes and punishments. Aggregation (ijtima) was adopted in the Turkish judicial system during the Tanzimat period, and although it was not a recognized term in legal texts, the system was used in court judgments. Within this framework, certain regulations were made in the 1879 Code of Criminal Procedures regarding the method to be followed in case of the aggregation of more than one offence against an individual. The Ottoman jurisprudence of the period discussed the matter at length by citing the practices all over the world. However, there were discussions regarding whether this system was a part of fiqh and whether it was in accordance with shariah or not. Such discussions only became apparent after one and a half century in contemporary Islamic Law studies. As a matter of fact, in these studies, theoretical comparisons of today’s law and fiqh in the Tanzimat period were made, during which the transition process from shariah to secular law was ignored. Tedahul was the term used to describe the provisions to be applied in cases where a person commits more than one offence. Despite their common traits, the viewpoints and fundamental philosophies of tedahul and the aggregation system are distinct. In relation to fiqh, the person whose dignity has been hurt is of central importance. Thus, when personal rights (huquq al-ibad) are harmed through more than one offence, the punishment to be given is a single one. This is because personal rights are considered weaker than public rights (huquq Allah) and are therefore in need of more protection. In the aggregation system of the Tanzimat period, when offences of same or different types were committed against a single person or multiple people, the light punishment stipulated in the law was considered an aggravating circumstance for the severe penalty. With the Code of Criminal Procedures of 1879, it was acknowledged that the most severe of the stipulated punishments would be meted out and the light one would already be included in the severe one. Nevertheless, in today’s Turkish positive law, unlike the Ottoman positive law, the offences are aggregated. In this system, rather than aggregating different penalties stipulated for each crime, the violation of multiple norms caused by one or more acts is considered a single crime. In this system, similar to fiqh, legal dignity affected by the offence is ignored, and many types of violations of norms are aggregated as much as possible. In this way, it can be understood that the suffering of the victim is ignored in favour of the criminal.&nbsp;

Comparative Analysis of the Aggregation of Offences under Ottoman Criminal Law during  the Modernization Period and Current Turkish Positive Law: A Case Study of Insult

Nour

Jibril’s Hadith is a well-known hadith in teaching Islam, with faith at its head. However, Bukhari did not derive the hadith from the way in which the word of belief in predestination appeared in both places that he discussed in his Sahih. Rather, he derived from the hadith of Abu Hurairah, may Allah be pleased with him, from the ways in which the phrase “belief in predestination” was not proven. He stated that the reason for Ibn Omar’s famous narration of the hadith was to respond to those who denied predestination in his time. His narration became the most famous interpretation and was widely adopted in commentaries.&nbsp;Predestination is an important theological point on which various classifications were established. Discussions revolved around the concept, while differences involving different sects were eventually woven around it. Muslim scholars responded to and affirmed these discussions, and belief in predestination became one of the pillars of faith in all sects of Islam, according to later scholars.None of the scholars, however, explained why Bukhari did not include this narration in his Sahih by explaining the reasons calling for that, especially since the Qadariyah sect had a strong voice in favor of a doctrine of free will in the time of Imam Bukhari. Finally, Bukhari wrote a book in response to the free-will advocating Qadariyah sect and its beliefs, although some contemporaries considered Bukhari not to have disproved it. The scholars challenged his method as an ineffective way of questioning Jibril’s Hadith. Some scholars responded to this criticism by weakening the position of Bukhari’s work, describing it as an incomplete narration.This analysis leads us to certain questions that require answers, as follows:Why did Bukhari prefer in his Sahih to extract the narration of Abu Hurairah, may Allah be pleased with him, over the narration of Ibn Omar, which includes the word “faith in predestination” and mentions a supporting reason for this inclusion, thereby distancing the delusion from its narrator. Why did Bukhari prefer the methods of Abu Hurairah’s hadith that are free of the word “faith” as the basis on which it was to be proven? Was the word “faith in predestination” proven in the hadith of Abu Hurayrah? Is the narration adopted by Bukhari in his Sahih incomplete and weak as Bakr Tatali notes in his study?Is faith in predestination mentioned in the other Sahih collections, such as the Book of Predestination, which Bukhari created for examining this issue, or the Book of Unity? Also, did Bukhari reveal in his independent work Creating the Actions of the People that the word “faith in predestination” was the underlying reason for his composition? Was this the reason the issue of predestination erupted in the era of Bukhari? Further, did Bukhari see fate as an independent issue of belief or as a pillar of faith in the event that faith was one of the chapters of belief? Note that the hadith of Omar states in it: “You&nbsp;&nbsp;believe in predestination.” Was Bukhari not seeing it as an issue of faith? This difference is especially pertinent because the issue of fate during the period of the emergence of the Qadariyah sect occupied such a large area of theological discussion. That is, it did so until Bukhari wrote his works responding to it.This research aims to reveal Imam Bukhari’s reason for not extracting the hadiths that contain the word “faith in predestination,” as well as explaining his belief in predestination in the light of Jibril’s Hadith, by answering the questions above.The author’s research for this paper demonstrated that what is established from the narration of Abu Hurairah, may Allah be pleased with him, is that Bukhari did not actually use the term belief in predestination. The chains of transmission of the narrations that Bukhari did not derive previously, such as the hadith of Omar as indicated by Ibn Hajar, were themselves not free from defects, problems, and criticism that distanced them from the condition of Bukhari in his Sahih. Bukhari’s action in not following the paths of the narration of Abu Hurairah, may Allah be pleased with him, in which the phrase “belief in predestination” was not proven, is an indication that this wording is likely not to be proven from the hadith of Abu Hurairah, may Allah be pleased with him.This study also showed that Bukhari maintained the established wording of the companion even when he narrated from his path and did not include any extraneous words, even if it was selected from the narrations of the other companions in the hadith.This author concludes that Bukhari believed that predestination is an independent issue of belief because of his contention that belief in predestination is an issue of faith that cannot be confirmed. Bukhari did not refer in his Sahih to the word “belief in predestination” in the chapters or the suspensions, or even in the follow-ups, which is preferred when a word is proven by a path that is not ordinarily on its condition, and in the case of the presence of the hadith and its chain of transmission. He did cite the narration that includes the word “faith in predestination” from the narrations of Abu Hurairah and Abu Dhar outside of the Sahih, in his book Creating the Actions of the People, which is based on this issue, and as al-Lalka’i called it, is viewed as “the response to Qadariyah sect.” However, Bukhari’s consideration of this particular narration was in the context of proving the naming of Islam and faith as actions. The wording of Ibn Omar’s narration from Omar were not sufficiently derived to allow one to stand on them. Bukhari also created a complete book in his collection that he called the “Book of Predestination.” Although he did not narrate Jibril’s Hadith in this book, he nonetheless narrates other hadiths that do affirm predestination, not just a belief in predestination.&nbsp;

According to Bukhari Is "Destiny"Condition of faith? An Analysis in the Context of "Jibril’s Hadith

Ahmet

Assoc. Prof.

This study examines the human condition from the perspective of education and provides a metaphysical justification for humanity’s character regarding education by investigating the ontic and epistemic conditions of human being, as a being receptive of education. Humans are the only beings that follow a conscious process of education through which they advance and become aware of their ontological state. Given their rationality, humans differ from other animals, which are guided by instincts. Thus, learning and teaching are essential to humanity due to its rational and spiritual dimensions.The world is continuously changing, and humans require constant self-improvement, which renders education indispensable. To find its proper place in the unchanging world, man needs a metaphysical outlook. Hence, the metaphysical foundation of educational activities is justified. This foundation is closely connected to the duality that characterizes humanity, that is, the duality of soul and body, which indicates that man is connected to the metaphysical and material essences. Thus, an educational program that properly addresses this duality will be enduring and efficient. Throughout history, one may find religious and philosophical teachings that identify the dual aspect of man and place emphasis on the metaphysical essence. For example, Christians state that man reflects the image of God, whereas Muslims believe that the soul is Allah’s vicegerent on earth.Man has the capability to learn, will, believe, think, and reason. Therefore, he is an agent and object of education. Certainly, Adam is a good example in this regard. By receiving divine wisdom, Adam was the first student as well as the first teacher of humanity. Humans, as progenies of Adam, became the only creature that can establish a metaphysical connection with its creator and improve itself through education. Adam is also the first product of man’s metaphysical dimension in that he underwent a selfconscious educational activity. In this regard, the concept of being an Adam expresses the symbolic dimension inherent in the process of man’s self-realization.Education is a life-long process, which aims to guide man by improving its experience, manners, and abilities. Metaphysics involves an inquiry into being qua being. Therefore, education helps humans to conduct this inquiry properly. Education is also an important element of the metaphysical truth. Being human is to be a being that can learn. The ontic and epistemic heights of man are, therefore, possible only if humans acquire metaphysical consciousness and personal mental independence.The most important aspect of educational activity is to provide the individual with mental freedom, that is, enabling humans to become aware of themselves as moral agents. For education to be maintained and yield results that conform to human values, educational institutions should uphold moral values. In the contemporary world, education is not simply the transmission of information from one generation to another. Instead, it may be&nbsp;considered a means for helping people develop their personal identity in connection with metaphysical ideals. However, this manner of understanding education is problematic, especially in religious education and education in the humanities. The reason behind this notion is that the conformist and ideological perspectives lead to the loss of the ontological dimension of education, which transforms education into an instrumentalization at best and a dangerous weapon at worst. For this reason, the metaphysical foundation of education in relation to the realization of humanity should be carefully considered.Educational activities play an important role in humanity’s construction of civilizations. Throughout history, humans continue to bend nature to their will through education. The practical and technical dimensions of educational activities are considered sufficient for highlighting the metaphysical dimension of education. This study argues that this perspective of education is crucial to understanding the many problems of humanity in the past, present, and future. Every ideological or political movement has certain ideals concerning human beings. Therefore, any thought or activity devoid of meaning that complies with these ideals poses a significant danger to humanity. Ideological and political movements adopt this strategy to guarantee their subsistence. Thus, educational policies reflect certain ideological paradigms that underlie the milestones of human civilization.However, interestingly and ironically, satisfactory results were never achieved throughout history despite efforts and policies regarding humanity and education to satisfy human expectations. The reasons for this failure are hidden in human existential conditions. Other suggestions and applications eliminated and rendered useless the responses to these problems and strategies developed under certain spatiotemporal conditions. The ideological and political limits of such responses and strategies, their emphasis on quantities, and the achievement of fast results in theory and practice led to various forms of mental destruction in the generations that were subject to them. This scenario may then be identified as the major cause of mental and physical disasters as a result of wars. Given these facts, one should accept that activities that do not acknowledge the moral values of humanity and, as such, deviate from the metaphysical dimension of humanity, are considered destructive.The educational perspectives developed during the Enlightenment centralized humanity and assigned a dominant role to it in the relationship between human beings and nature. Such a dominant role was never assigned to humanity in history. However, during the 19th and 20th centuries, humanity did not only enjoy the good opportunities provided by the age of knowledge but also witnessed global disasters. In our time, humanity has totally lost its world of meaning with which it makes sense of its existence or has attempted to find meaning in certain deceptions. Thus, humanity has lost its metaphysical perspective. These notions are seemingly a result of the polarization between ideological&nbsp;engagements that oscillate between the absolute and nothingness and quantity-centered educational policies, both of which seem unlikely to be overcome.Thus, this study points out that human beings are rational and have free will. Human beings can learn, teach, govern, and be governed, due to their rational and spiritual capabilities. However, quantity-centered educational techniques, given their reductive and marginalizing ideological strategies, will only lead humanity to cut ties with the existential world of meaning and transform humans into mere objects of education without orientation. The solution to this problem is addressing the causes in an appropriate manner. In other words, educational activities should be established with an awareness of the meaning of human existence and in relation to the metaphysical dimension of human existence with consideration of the relevant ontic and epistemic conditions. Thus, this study investigates how human beings should be educated, such that the metaphysical dimension of human existence is also appropriately emphasized.&nbsp;

Ontic Apperception of an Epistemic Subject: Giving Education a Metaphysical Meaning

Sevim

Ibn Taymiyya (1263–1328), who adopted the Ahl al-Hadith paradigm, is the main reference point of many movements originating from salafı̄ and islāhı̄, argued that the original (Qur’ān and sunnah) should be preserved against the currents of Hurufism, Bāṭinism, and the sects that he regarded as ahl al-bid̒ ah-the deviant. He also argued that salaf—his expressed path for the first three generations—should be followed. He proposed that “the Qur’ān must be exegeted firstly with the Qur’ān, then with the sunnah, words of the ṣahāba, and the tābi̒ūn, respectively.” He stated that it is haram (unlawful) to exegete the Qur’ān with any additional judgment and believed that the decomposition that existed during the late 13th and early 14th century would be achieved by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period (Hijrī first three century). He then tried to challenge the period’s blind and imitative mentality by emphasizing the words (lafz ̣ ̣ ) of the Qur’ān. During that period, Bāṭinis traditionally made very unappropriate ta’wils (interpretations) to the verses of the Qur’ān and described them as al-bāṭin. Because of this situation, Ibn Taymiyya was concerned about the bringing the subjective ideas into religion, attributing excessive metaphorical meanings far from those apparent to naṣṣ, and the increasing esoteric (bāṭin) interpretations that he believed to contradict the verses of the Qur’ān. He believed that boundaries should be set and the path of the salaf al-ṣāliḥı̄n should be followed to prevent such interpretations. He then attempted to produce answers and protect the word of the divine kalām. Thereby Ibn Taymiyya seems to systematize the method of tafsir of the Qur’ān through the Qur’ān, based on the principle of loyalty to the Qur’ān, Sunnah, and salaf creed to minimize the personal disposition and intervention of the interpreter. For him, tafsir reveals the meaning that was previously understood. However, if the tafsir of the Qur’ān through the Qur’ān is not undertaken within the framework of a method, it is open to subjectivity. In this case, the scholar’s own scientific knowledge, presupposition based on madhhab, and ideology were influential, thus, not guaranteeing the objectivity of the meaning that he established between the verses. It is possible to say that Ibn Taymiyya’s belief about that the decompose that existed during his century would be possible by adhering to the clean/pure understanding of religion and sticking to the fundamental/original sources of the first period, and calling for a return to the Qur’ān and Sunnah by proposing to understand the Qur’ān through the the Qur’ān -although this stance appears to be innocent and appropriate- has led to the absolutization of the earliest interpretations of Islam as fixed entities. Given its lack of methodology, Ibn Taymiyya’s method of interpretation—with the aim of avoiding superstitious influences—has caused extreme interpretations, both in the past (Ismāilı̄, Bāṭinı̄ ta’wils) and the present (ta’wils of the Qur’āniyyūn school). The verses were interpreted with madhhabı̄ presupposition while mounting an argument against the opponents. The another aim of Ibn Taymiyya is protecting the main structure of Islam against external impacts. Both internal disturbances (division of political power, weakening of military strength, deterioration of unity and solidarity) and external attacks (Crusaders and Mongols) compelled him to unite Muslims around the same creed and target, uplifting jihad to prominence against enemy attacks and developing a theology of resistance. This paper analyzes Ibn Taymiyya’s period and emphasizes the historical background of the subject as well as his motives that led to the aforementioned systematization. Finally, it discusses the effects and reflections of the tafsı̄r of the Qur’ān through the Qur’ān.&nbsp;

Some Considerations regarding the Issue of the Tafsır of the Qur’ān through the Qur’ān on the Axis of Ibn Taymiyya

Bünyamin

Mudarriszādah Mahmad Fahmī (ö. 1873-1944) was a lecturer who held several offices in Baghdad during the reign of Abdulhamīd II. Mudarriszādah then lectured in the History of Arabic Literature at Dār al-Funūn for ten more years. He prepared the lecture notes in four volumes and published the first volume dedicated to the jāhiliyya period. One of the articles he wrote in Turkish is the article entitled Başşār, which was published among the letters of Abdulhak Hāmid Tarhan. In this article, Mudarriszādah presented information about Başşār’s life and then analyzed selected couplets from his poems on different subjects by comparing them with some poems belonging to the jāhiliyya period as well as Persian and Turkish poems.Information about the identity of Mudarriszādah can be obtained essentially from two sources. The first of these is archival documents. The second basic source is the information conveyed by those who saw him. Irāqī author Yusuf Izzeddin, in his work Fahmī al-Mudarris min ruvvād al-fikr al-ʿArabī al-Hadīs, conveyed the information he received from people who had seen Mudarriszādah. He also included information from those who had seen the people who knew him. Mudarriszādah received a classical education in Baghdad, first from his father and then from many important scholars of the period. He studied fiqh, usūl, kalām, tafsīr, hadīth, logic and rhetoric. Among his teachers was Mahmūd Shukrī al-Ālūsī from the Ālūsī family. Mudarriszādah gave lectures in mosques in Baghdad at a young age and interpreted the verses of the Qur’an.&nbsp;“Başşār” is an article written by Mudarriszādah in the Turkish language and published in the book entitled Abdülhak Hâmid Külliyyât-ı Âsâr Mektuplar 2, which contains the second part of Turkish poet Abdulhak Hāmid’s letters. The publisher of the book is the Âsâr-ı Müfide Library. The book was published in Istanbul in 1916 at Matbaa-i Âmire. Mahmad Fahmī’s article titled “Başşār” is between pages 155-183. The article is mentioned in the contents of the book with the reference “An article about Başşār, by Muʿallim Fahmī”. There are two main sections in the article, namely information about Başşār’s life and the analysis of selected couplets from his poems. In this context, after mentioning Başşār’s birth, upbringing and physical characteristics, information about his talent for poetry and prose, and his mastery over the Arabic language, his relationship with the poets of his period is presented. His literary life is described by expounding selected couplets from his poems, especially through his unique examples of similes and his love, praise, satire, elegiac, social condition and morality poems. Examples of his poetry being free of exaggerated expressions, especially in praise and satire, are presented. In the first part of this study, Arabic books about Mudarriszādah’s life, information given in interviews with those who knew him and some works that Mudarriszādah wrote after leaving Istanbul will be used as sources. In the second part of the study, Mudarriszādah’s article titled “Başşār” will be presented. The couplets were analyzed after they were&nbsp;translated into Turkish. In addition to some references to jāhiliyya poets in the analysis section, examples of Persian and Turkish couplets are also included. The article ends with information about Başşār’s belief system and information about his death. In this context, the materials that can provide clues for Mudarriszādah’s life, personality and his scientific views on some issues will be discussed, and the part of his life until his departure from Istanbul will be reviewed.&nbsp;

On the Article Titled “Başşār” by Mahmad Fahmī Lecturer in History of Arabic Literature in Dār Al-Funūn

Omar

Marwa

Ahmad

With the growing global interest in sustainable development, the Islamic institution of waqf has gained a great deal of momentum as a substantial element for resource mobilization. In 2015, the United Nations adopted the 17 Sustainable Development Goals (SDGs) that aim at ending poverty, protecting our planet, and allowing all people to enjoy peace and prosperity by 2030. According to the index issued by the University of Cambridge in 2020, most members of the Organization of Islamic Cooperation (OIC) are still at the bottom of the list in achieving sustainable development goals, because the severe shortage of financial resources constitutes a major obstacle to achieving SDGs. The International Monetary Fund (IMF) estimated that meeting the SDGs in five priority areas—education, health, roads, electricity, and water and sanitation—by 2030 will require additional private and public annual spending of $528 billion for low- and lowermiddle-income countries, and $2.1 trillion for emerging countries (International Finance Corporation, World Bank Group, 2019).Waqf is one of the promising financial resources that can potentially contribute to achieving SDGs. Historically, waqf has played a major role throughout Islamic history, especially during the flourishing period of Islamic civilization, in providing many basic services to Islamic communities in several sectors, most notably, education, health, and&nbsp;infrastructure. Within the efforts of reviving the role of waqf and mobilizing it for SDGs, several new contemporary applications of the waqf have emerged. As a result, new fiqh (jurisprudential) issues have emerged too. These new issues must be discussed and the Shariah rulings must be clarified.&nbsp;Among the most important contemporary applications of waqf is what is known as “waqf sukuk.” These are negotiable bonds or certificates of equal value representing the waqf donated in the form of money, and they are based on the waqf contract. Many scholars look at waqf sukuk as an effective tool in mobilizing the necessary funding for economic and social development projects in Islamic countries.&nbsp;The importance of this research stems from its endeavor to analyze some Shariah issues related to waqf sukuk of both types: the sukuk based on the permanent waqf and those based on the temporary waqf. In view of the modern application of waqf sukuk, it was necessary to understand both types of sukuk from the Sharia point of view and to approach them in reference to the classical Sharia issues, such as zakat of waqf, Qard alHasan, trade of debt, and using waqf as collateral.&nbsp;The researchers have referred to the classical fiqh books of the mainstream schools of thought in order to analyze the opinions of the jurists on the aforementioned issues. Additionally, reference has been made to the contemporary literature on these questions. This paper concludes that the payment of zakat is not obligatory neither in the case of permanent sukuk nor on temporary sukuk. Likewise, zakat is not obligatory neither on the waqf donors nor on the beneficiaries (mawquf alayhim). As for the issue of sukuk tradability, this paper discusses it in the light of the jurisprudential disagreement on the issue of debt sale, which is the closest question to murabaha sukuk as both receivables of debts. This paper is in favor of the permissibility of trading sukuk provided that the Shariah principles and conditions are taken into account.Finally, in reference to the issue of using waqf sukuk by the waqif or the nazir (trustee), it is more likely that the waqf sukuk may not be mortgaged by the trustee in order to preserve the endowed assets from loss. However, it can be permissible to use them as collateral on the availability of an evident approval by the Supreme Court in the country. This is stipulated by some jurisdictions. As for the question of using waqf sukuk as collateral by the donor (waqif), it is permissible based on the analogy of the permissibility of using the debt as collateral. It should be stated that the opinions contained in this research paper are just conclusions resulting from the analysis of the classical and contemporary literature. It must be emphasized that these issues must be studied by jurisprudence academies and Shariah institutions, such that necessary resolutions and binding fatwas can be issued.&nbsp;

Temporary Fiqh Issues in Cash Waqf The case of Waqf Sukuk

Ayşe

Review of “State and Religions in Bosnia and Herzegovina and  Austria: A Legal Framework for Islam in a European Context” edited  by Enes Karić, Richard Potz, Denise Quistrop

Gülsüm

Review of “Are We Bodies or Souls?” by Richard Swinburne

Mahmut

Adult Religious Education in American Synagogues

Cansu

Sufism in the West from the Perspective of the Traditionalist School:  The Example of Martin Lings

Ziyad

Qur’anic Language and the Doubt of Non-Arabic Origins of some of  Its Words

Nilüfer Kalkan

III. Hadis Lisansüstü Öğrenci Sempozyumu - 19 Kasım 2021

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Abdulmelik

Determination of Zakat Nisab for Agricultural Products According to Today’s Units of  Measurement

The word “color” is defined as the feature that distinguishes one thing from another. Colors initially used by people to define their environments were over time transfigured into symbols or signs of different ideas. Eventually, colors became invested with cultural, social, political, and religious significations. The physiological and emotional impact of color on every individual is influenced by varied factors such as past experiences, culture, religion, natural environment, gender, race, and nationality. Colors are used effectively in almost all areas of life and have become a psychological tool. They can transmit positive or negative messages, encourage sales, calm a crowd, remove exuberance, or perform diverse therapeutic functions. Colors denote a non-verbal form of communication. Every color is vested with numerous aspects. The meanings assigned to colors may vary depending on cultures and conditions.Culture and religion function as factors that designate the positive and negative meanings of colors. For example, black represents the negative aspects of life in black Arabic literature. Because it has been used to describe black people in cases such as infidelity or deception, murder or fear in the stories told in some works, the color is considered as bad luck or bad luck, the color black as death, extinction and death the use of black color in proverbs to describe bad, difficult and distressing situations and to describe bad things in daily conversations.Black appears in different forms in six verses of the Qur’an. It is used to describe situations such as determining the time of fasting or specifying the colors of the roads passing over the mountains. It is also employed to characterize infidels, criminals, and hypocrites. It is used in varied forms in the hadiths: to indicate the color of people, animals, clothing, and various foods as well as to symbolize evil, sin, darkness, devil, and the color of hellfire. White conveys a positive significance for many reasons. Because it has been used to express for beautiful things in prayers, the dog with different colors, etc. the choice of the white one of the two animals, the color of white being an indicator of wealth and nobility, the color of the night sometimes turning white, the body of some deceased persons being white, the adjective of chaste and chaste people with the word white, the previous prophets wearing white clothes, the envoys wearing white clothes, the use of the white handkerchief as a symbol of peace, the use of white as a sign of optimism in ancient works, and the use of white for good things in proverbs. White is mentioned in different forms in twelve verses of the Qur’an. Some verses designate white as the color of the rope, goblet, or milk; in others, it is used to describe the light bestowed on the visage of believers and indicates mercy, good news, and virtue. In some hadiths, angels of mercy generally represent “white” states such as mercy, modesty, cleanliness, goodness, humility, purity, guidance, being removed from fitnah, and being in Paradise.Red is used negatively in Arabic literature because it has been used to described to the severity of the war and the multitude of those who died in the war, the red eye as a sign of wrath, the danger, the devil, the rage and lust. However, no verse in the Qur’an employs red to denote a negative meaning. Red is used both metaphorically and literally in the hadiths to convey numerous negative meanings such as to reflect the color of the Prophet’s angry face, to represent the color of long-burning hellfire and drought, and cited as considered by the Prophet to be a distracting color and a source of strife. Red is also employed to transmit positive connotations: red clothes or accessories such as hats and turbans signify boasting; red jewels such as rubies and red roses symbolize love; red cheeks indicate beauty; a red face epitomizes shyness in literary expression. Redness is often considered an indicator of health and physical strength; it also arouses extreme desire and is accepted as the color of freedom.Blue is invested with negative connotations in Arabic literature because It is seen as the color of smoke, the king of the jinn is accepted as blue, some Romans fought by Muslims have blue eyes, and those who are far right or band of partisans are described as blue. It is mentioned as a sign of fear in the Qur’an and the hadiths. Noteworthily, the color blue attains a positive meaning in Arabic literature in congruence with the changes in the perception of blue eyes over time. With time, blue begins to transmit the additional sense of peace and calmness it evokes in people because it appears as the color of the sea and the sky. Blue is regarded in the early periods as the eye color of the enemy but later turns into the eye color of the beloved and also represents calmness, peace, thought, and optimism.Green is used positively in Arabic literature. It has become the symbol of jewelry such as emerald and ruby, describing fertility and abundance, adding a different beauty to the beauty of nature, telling good deeds with green, the domes of various masjids and mosques being green or naming them with the color green. characterizing people with good manners and adab as green-hearted, and naming some black virtuous people as green. Eight verses of the Qur’an mention green to convey favorable meanings: it describes the color of the earth, the revival of nature, the color of heaven and its clothes and life. In the hadiths, the green indicates the verdure and peace in the world and is imbued with positive signification because the Prophet wore and recommended green clothes, and it was designated as the color of heaven.Arabic literature infuses yellow with negative connotations: The person’s skin color becomes yellow due to extreme anger, fear or various diseases, blond people are reproached or vilified, and the color yellow is used more in the sense of envy in proverbs. The Qur’an mentions yellow to denote varied phenomena, four negative and one positive. In three verses, yellow describes attractiveness, transience, and submissiveness to worldly life; one verse denotes it as the color of the camel to indicate the severity or magnitude of fear. The affirmative connotations of yellow could be ascribed to the following reasons: In some periods, blonde women are considered as beauty monuments, the colors of various&nbsp;assets such as the moon, sun and stars, and precious materials such as gold and saffron are yellow, and yellow dresses were popular for a period. The Qur’an mentions yellow in a positive sense as the color of ornament and charm. The hadiths record various rumors that the Prophet dyed his hair, beard, turban, and clothes yellow; that he liked to have his hair dyed yellow; that his favorite color was yellow; and that yellow denoted the color of the flag.Colors are used effectively in almost all areas of human life, and it would thus be inappropriate to contemplate them separately from poetry, which emanates from society. Arab poets handled colors meticulously and used them extensively in their poetry: in descriptions of nature, sometimes using the different tones of the same hue for other types of poetry, and sometimes to evoke phenomena such as darkness, light, blood, or sea, garden, and sun. The colors used in Arabic poetry may be said to be shaped in concordance with the contemporary living environment of poets. For instance, green is almost non-existent in the Arabic poetry of the Jahiliyya period but was used abundantly during the Abbasid era, which also denotes the time when colors began to be effectively used in poetry to describe people.In general, black, red, blue, and yellow are negatively connoted. White and green are accorded more positive significations and uses. However, no color should be evaluated merely as positive or negative, or as specific to a certain poetic theme. Numerous poetic examples may be cited to demonstrate that almost every poet has used the same color to denote different people and to connote both positive and negative meanings. Therefore, colors may be asserted to be shaped in accordance with the imaginations or experiences of poets. Black and white stand out as colors used consistently and effectively in all periods. Exception examples may be observed in colors used in poems written from the Jahiliyya period to the Modern era; however, it can be claimed that colors preserve their first meanings.&nbsp;

The Sementic Dimensions and Change Process of Basic Colors in Arabic Poetry

İbrahim

Mahmud

The Juha prototype has infiltrated the collective memory of discrete national cultures and peoples. The phenomenon permeates the very fabric of societies that celebrate this archetype and has sustained its bare simplicity as an international sign of its uniqueness. The ingrained exemplar has undergone significant changes through decades of the oral&nbsp;circulation of the anecdotes. Juha’s character interacts in distinct and unfamiliar manners with daily realities, revealing satirical episodes that display his positions on politics and society. His anecdotes, sayings, and actions depart from the extant societal rules and confront them sarcastically. All forms of his community and kin keenly express their appreciation of this popular culture hero, revisiting his anecdotes through multiple rhetorical forms such as stories, jokes, proverbs, and children’s stories.This paper encompasses three sections. The first part identifies the characters Juha alArabi and Nasreddin Khoja al-Turki and recounts their histories by referencing Arab and Turkish sources. The second segment delves into the structure of stories, discussing the characters, their natures, and their functions in the exposition of the story. This section outlines the ways in which they interact with events as protagonists producing linguistic signs and generating paradoxical ideas of the familiar. It also examines the spatial structure of the settings, their aesthetics, and the roles they discharge in the development of the described events. Further, this section analyzes the chronological aspect, demonstrating how time functions to advance events and represent the historical ages in which the anecdotes occurred. The third part comprises the comparative investigation of the similarities and differences between the Arab and Turkish anecdotes and their distinct representations in Arabic and Turkish literature. The paper concludes with an overview of the most significant outcomes of the study.&nbsp;The study generally takes the descriptive approach and applies the principles established by the American school of comparative literature. It is grounded in seeking similar relationships between different geographies of literature and adopts the marriage of the artistic and the literary as a special approach. The American school expanded the field of comparison and liberated comparative literary studies from the confines of national frameworks and issues of influence and vulnerability. Rather, it scrutinizes literary traditions from the perspective of cultural exchange without the expression of preference for one literature over another except to the extent of the production of new images, patterns, and symbols. The American school of comparative literary study is founded on multiple pillars and incorporates the need to comprehensively study literary phenomena without taking political and linguistic barriers into account. This theoretical perspective relates to the study of history and literary works through an international lens; it allows the critical analyses of different bodies of literature without considering influence and vulnerability vis-à-vis the literary works of different nations and peoples as well as their arts, philosophies, histories, and social sciences.The most important findings of this study include the following:&nbsp;- The oral or written reports illustrate the similarities in the physical image of the two characters, Juha and Nasr al-Din Khoja. His most significant formal distinguishing characteristics comprise a turban, robes, a long beard, and medium stature. Juha is&nbsp;portrayed in most stories as accompanied by a donkey. This depiction incorporates paradoxes related to connotations of science and wisdom represented at the time by the turban in the relevant civilizations and the simplicity of rural life evoked by the donkey in the heartlands of Anatolia.- The personality depicted by Juha the Arab and Nasr al-Din Houja al-Turki is complex and his attributes are unusual. Arab popular culture apprehends this character as a foolish man who exists outside the framework of social assignments. Therefore, he claims the right to say what he wants to whosoever he wants and can directly express his thoughts.- Juha’s ambiguous and contradictory qualities and reactions distinguish him as the protagonist of anecdotes. His indeterminacy makes readers and audiences continuously search for definitive answers, entering a state of temptation to hunt down secrets that remain obscure and uncover the blockages.- The wit displayed in the anecdotes and the ability of the two characters to influence audiences and readers stems from the genius of the Arab and Turkish peoples and their skilled expressions of the hopes and pains of people along with their need to laugh in the darkest of times.- The Turkish Juha archetype influenced the Arab model, resulting in the similarities in the stories as well as in the two characters and their narrative functions in most anecdotes.Nasr al-Din Khoja distinguished himself from the Arab Juha in some respects. Some of the Turkish characters did not appear in the Arabic tales attributed to Juha. They included soldiers, judges, the administrator, the governor, the financial official, the teacher, students, and some of the masters of crafts disseminated during the Ottoman era. The omissions also encompassed the means of new Anatolian life in the twelfth and thirteenth centuries AD and were probably imposed by the absence of these aspects in the realities confronted by the Arab Juha.The character of Juha has been described in varied literary genres of Arabic literature. He appears in plays enacted in theaters and in oral or inscribed stories. Turkish literature has similarly invested the character of Nasreddin Hoxha in children’s literature, school books, novels, children’s programs, and short stories. These diffusions reference the position achieved by these two characters in the Arab imagination.&nbsp;

Juha in Arabic and Turkish Literature  A Comparative Literary Study

Situating an Informal Funds Transfer System in Islamic Legal Theory:  The Origin of Hawala Revisited

Fadi

Entrustment Ethics and Secularism: Taha Abdurrahman’s  Perspective

The Seeking of Influence and Legitimacy of Ottoman in Jerusalem  (1703-1789)

Emrah

A Review of Tasawwuf Written by M. Mustafa Çakmaklıoğlu

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

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

Sümeyra

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

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

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Muharrem

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

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

Fatma

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

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

Hafize Şule

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

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

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

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

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

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

Ethics

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

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

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

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

Peer Review

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

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

Author Guidelines

Manuscript Submission<ul type="disc"> <li>Dergipark manuscript submission site of the journal is: <a href="https://dergipark.org.tr/tr/pub/darulfunun" target="_blank">https://dergipark.org.tr/tr/pub/darulfunun</a> </li> <li>While uploading Main Document, make sure that the main document has no information that clarify the author’s identity. Due to double blind peer review, Main Document must not include Title Page, the name of author or any other detail that can disclose the author identity. </li> <li>Additionaly, Supplemental File for Review must not include any detail that can disclose author identity as well.</li> </ul>Files to be uploaded separately<ul type="disc"> <li>Copyright Agreement Form</li> <li>Permissions obtained for previously published material if used in the present manuscript</li> <li>Title page</li> <li>Main Manuscript Document</li> </ul><ul type="disc"> <ul type="circle"> <li>The title of the manuscript both in the language of the article and in English</li> <li>Abstracts (150-200 words) both in the language of the article and in English</li> <li>Keywords: 5-8 words both in Turkish and in English</li> <li>Extended Abstract (1000-1500 words) in English (only for articles which are not in English)</li> <li>Main article sections</li> <li>Grant Support (if exists)</li> <li>Conflict of Interest (if exists)</li> <li>Acknowledgement (if exists)</li> <li>References</li> <li>All tables, illustrations (figures) (including title, description, footnotes)</li></ul></ul>

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

Ensure that the following items are present:●    Cover letter to the editorü    The category of the manuscriptü    Confirming that “the paper is not under consideration for publication in another journal”.ü    Including disclosure of any commercial or financial involvement.ü    Confirming that the statistical design of the research article is reviewed.ü    Confirming that last control for fluent English was done.ü    Confirming that journal policies detailed in Information for Authors have been reviewed.ü    Confirming that the references cited in the text and listed in the references section are in line with CMOS 17.●    <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/E42C1612F8C548D7BE0C447D9008E553" target="_blank">Copyright Agreement Form</a>●    Permission of previously published copyrighted material if used in the present manuscript●    <a href="https://cdn.istanbul.edu.tr/FileHandler2.ashx?f=di_title_page.docx" target="_blank">Title page</a>ü    The category of the manuscriptü    The title of the manuscriptü    All authors’ names and affiliations (institution, faculty/department, city, country), e-mail addressesü    Corresponding author’s email address, full postal address, telephone and fax numberü    ORCIDs of all authors.●    Main Manuscript Documentü    The title of the manuscriptü    Abstract (150-200 words)ü    Key words: 5 to 8 wordsü    Main article sectionsü    Grant support (if exists)ü    Conflict of interest (if exists)ü    Acknowledgement (if exists)ü    Referencesü    All tables, illustrations (figures) (including title, description, footnotes)

<div>Before SubmissionBefore proceeding, please review the Guidelines for Authors for specific directions for preparing your manuscript.If your manuscript and figures are ready to submit according to the manuscript formatting guidelines and requirements below, please proceed directly to the online submission system.Preparing your Manuscript prior to Online Submission​Prepare your manuscript using a word processing program. The journal prefers all manuscripts submitted online to be Microsoft Word files (i.e., .doc, .docx). During the online submission process these will be converted automatically to .pdf files (for peer review).We prefer that authors upload “a single file” containing the complete manuscript (i.e., title page, abstract, text, figures, and tables), as this makes the reviewing process easier for editors and referees. This applies to the original version of the manuscript and any revised versions.Peer review is anonymous and we therefore ask you to submit an anonymous text file without the author details. Please refrain from any self-citations such as “authors’ own” etc. in text, footnotes, references and bibliography.When inserting figures into your text documents, please make sure any embedded text is large enough to read. Many figures contain miniscule characters such as numbers on a chart or graph. If these characters are not easily readable in your text document, they will most likely be illegible in the .pdf created by the system. Certain image formats such as .jpg and .gif do not have high resolutions, so you may elect to save your figures and insert them as .tif instead.Please use short, simple filenames when saving all your documents, and avoid special characters, punctuation marks, and symbols. Also avoid spaces in your filenames.During the online manuscript submission process you can also upload any other files you might want the Editors/reviewers to have access to, including in-press and submitted papers, or supplementary data (such as questionnaire templates, original data etc.).Your manuscript must be written in clear, comprehensible English. If you have concerns about the level of English in your submission, please ensure that it is proofread before submission by a native English speaker or a scientific editing service prior to submission.GeneralYou will need a User ID and Password in order to access the online submission site. If you are unsure about whether or not you have an account, or have forgotten your password, enter your e-mail address into the “Password Help” section. If you do not have an account, you can create one by clicking on the “Create Account” link at the top of the log in screen and following the on-screen instructions. If you have problems with your account please do not create another account. Please contact to darulfunun ilahiyat's <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">editor-in-chief</a>.Please note that papers submitted via ScholarOne Manuscripts must be submitted through the account of the corresponding author listed on the paper, not through the account of one of the other authors or the account of a third party who is not on the author list.All correspondence relating to a submission (i.e., acknowledgement of receipt, communication of decisions etc.) will be sent via e-mail to the corresponding author.The Online Submission ProcessBefore You StartSubmissions of Original Articles, Review Articles, Book Reviews, and Letter to the Editor must be made using our online service, and will not be considered if sent by post or e-mail.Before starting the online submission process please make sure you have the followings available:<ul type="disc"> <li style="text-align: left;">A file with your complete manuscript (i.e., title page, abstract, text, figures, and tables) in one of the formats detailed above;</li> <li style="text-align: left;">If the images are not embedded in your text file (preferred), the image files; darulfunun ilahiyat expects that as a rule, figures in research papers will be original figures generated by the authors. However, in cases where figures are commissioned, obtained or bought externally by the authors, or where figures have been previously published elsewhere, the corresponding author is responsible for pointing this out to the Editors at time of submission.</li> <li style="text-align: left;">The files for any other supplementary material to be submitted with your manuscript;</li> <li style="text-align: left;">The text of your abstract (can be copied and pasted into the system from your word processor file);</li> </ul>Where appropriate, the names and e-mail addresses of all contributing authors. When entering contact and manuscript information (see Submitting your files below), please make sure that everything is input correctly. Errors in contact information, in particular in your e-mail address create severe problems in the handling of your submission.darulfunun ilahiyat does not require all authors of a paper to sign the letter of submission, nor does it impose an order on the list of authors. Submission to darulfunun ilahiyat is taken to mean that all the listed authors have agreed all the content. The corresponding (submitting) author is responsible for having ensured that this agreement has been reached.Submitting Your Manuscript1. When you are ready to submit your files, please proceed to darulfunun ilahiyat’s <a href="https://dergipark.org.tr/tr/pub/darulfunun" target="_blank">online submission system</a>.2. If you know your login details (i.e., you have submitted or reviewed a manuscript in this journal before), use your User ID and Password to log on (Your user ID will usually be your email address.). Once you have logged in to the online submission system, you will be asked to fill in your details on the submission form and submit all files relating to your manuscript.If you are unsure about whether or not you have an account, or have forgotten your password, enter your e-mail address into the “Password Help” section. If you do not have an account, you can create one by clicking on the “Create Account” link at the top of the log in screen and following the on-screen instructions.If you have trouble finding your manuscripts or have other problems with your account, do not create another account. Please contact to <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a>3. Once you have logged in, click on the “Author Center” button (as an author, you will use the “Author Center” to start the manuscript submission process as well as to track the status of your submitted manuscripts. You can also open recent communications regarding your submission here).4. On the left-hand side of the “Author Center Dashboard” you will see links to all of your manuscripts and their current status. The number indicates the number of manuscripts that fall into each status category. Clicking on the name of any of these status categories will refresh the page to show the detailed list for that category at the bottom of the screen. On the right-hand side of the “Author Centre Dashboard” is the “Author Resources” area. This section allows you to begin the submission process for a new manuscript as well as view the 10 most recent emails sent to you from the ScholarOne Manuscripts site.5. Click on the “Click here to submit a new manuscript” link in the “Author Resources” area. Clicking on this link will take you to step 1 of the “seven-step process” of submitting a manuscript. The progress bar on the left-hand side of the screen will help you navigate the process.6. At any stage you can stop the submission process – everything you have typed in to the system will be saved. To continue a submission, click on the “Continue Submission” icon.7. When submitting your manuscript you may have the opportunity to suggest recommended and/or opposed reviewers. Recommended reviewers should be experts in their fields and should be able to provide an objective assessment of the manuscript.<ul type="disc"> <li style="text-align: left;">Please be aware of any conflicts of interest when recommending reviewers. Examples of conflicts of interest include (but are not limited to) the below:</li> <li style="text-align: left;">The reviewer should have no prior knowledge of your submission</li> <li style="text-align: left;">The reviewer should not have recently collaborated with any of the authors</li> <li style="text-align: left;">Reviewer nominees from the same institution as any of the authors are not permitted</li> </ul>Please note that the Editors are not obligated to invite any recommended/opposed reviewers to assess your manuscript.8. The penultimate step in the submission process is to upload your manuscript files.<ul type="disc"> <li style="text-align: left;">Step 1. Select individual files using the “Browse” buttons and choose the appropriate “File designation.”</li> <li style="text-align: left;">Step 2. Upload your files by clicking on the “Upload files” button. This converts your files to PDFs and may take some time. Repeat these steps if you have more than 3 files.</li> <li style="text-align: left;">Step 3. Once you have uploaded all files, indicate the order in which they should appear in your paper.</li> <li style="text-align: left;">Step 4. Inspect the PDF by clicking on a PDF button and if acceptable click “Next.” If the files have not been uploaded to your satisfaction you can delete the files you do not want, and repeat the upload/ordering process.</li> </ul>9. The final step in the manuscript submission process is to review all of the information you have entered to this point, and view the PDF proof of the manuscript. When you have submitted all your files, these will be converted into PDF format and you will be asked to approve the file conversion. Please note that the submission process is not complete and darulfunun ilahiyat Editors will not receive your files until you have approved the file conversion. When checking the converted files, you should reassure yourself that the conversion is of sufficient quality for editors and reviewers to reach an informed judgement. Please pay particular attention to any special characters and equations to ensure that these have converted properly.“My Manuscript Information” lists each step with its filled-in values. If a step is complete, there will be a green tick next to the step. If it is incomplete, there will be a red cross along with a message indicating exactly what is incomplete. Once you have completed the submission process to your satisfaction click on the “Submit” button. It is not until this button is clicked that the manuscript and all of the associated information (i.e., contributing authors, institutions, etc.) are linked together and the manuscript is given a manuscript number.Once you have uploaded all your files, indicate the order in which they should appear in your paper. This will determine the order in which they appear in the consolidated PDF used for peer review.10. If your manuscript has been successfully submitted to the Journal you will see a confirmation screen showing your manuscript ID, please make a note of your manuscript ID and use it in all correspondence. You will also receive an e-mail acknowledgement. At any time afterwards you can use the system to check the status of your manuscript.If you do not receive both of these, your manuscript will not have been successfully submitted to the journal and it cannot be progressed through to peer review. If this is the case your manuscript will still be sitting in the “Unsubmitted Manuscripts” section of your “Author Center” awaiting your attention.11. Once the manuscript submission is complete, you can follow its progress through the peer review process in the “Submitted Manuscripts” section of your “Author Center.”Revising Your Manuscript1. As with all other decisions, you will be notified of a revision decision by e-mail. Please address the Editor’s and reviewers’ comments in your revised paper, as well as any comments sent to you by <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a>2. Log in to the Manuscript Central web site as before and, in the “Author Center,” click on the “create a revision” link in the “Manuscripts with Decisions” list (or click on the “Click here to submit a revision” link). This will create a new manuscript record with the same manuscript ID and a “.R1” appended at the end. If a revision is started, the “create a revision” link will no longer appear in the “Manuscripts with Decisions” list, and the list will display the fact that a revision exists and the revision’s Manuscript ID. The option will reappear if you delete the revision before it is actually submitted. The draft of the revised manuscript is located in the “Revised Manuscripts in Draft” list. Once you click the “create a revision link,” you will receive a confirmation asking you if you are sure you want to create a new revised manuscript. If you click “Cancel,” the action will be aborted. If you click “OK,” you will be taken to the first step in the revision submission process, the “View &amp; Respond to Comments” step.3. Please enter your detailed response to the decision letter in the box provided. You may cut and paste your responses into the text areas at the bottom of the screen or upload a separate file with manuscript type of “response to reviewer.” Please ensure these responses are anonymous.4. Proceed through the remaining submission screens (altering any necessary information along the way, such as manuscript type). When you reach the “File Upload” step revised manuscripts are automatically populated with the files you uploaded with the last version.Please check very carefully and delete and replace any files that have changed in the revision. If you are in any doubt it is best to delete all the files and upload the new ones.5. Once you have completed the submission process to your satisfaction click on the “Submit” button. If your revised manuscript is successfully submitted you will receive a confirmatory e-mail.SupportIf you experience problems with your submission or have any questions, please consult the <a href="http://mchelp.manuscriptcentral.com/gethelpnow" target="_blank">Online User Guide</a> or contact to <a href="mailto:ilahiyat.editor@istanbul.edu.tr" target="_blank">ilahiyat.editor@istanbul.edu.tr</a></div>

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/E42C1612F8C548D7BE0C447D9008E553" target="_blank">Copyright Agreement Form </a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/34AA690C644B4CF69EFA90F39577D0F1" target="_blank">Title Page</a>

Issue Type	Special
Issue Date	29.12.2021
Editor(s)	Necmettin Kızılkaya
Cover (PDF)
Front Pages (PDF)

darulfunun ilahiyat

VOLUME 32, ISSUE 1, 2021

Osmanlı Tarihlerinde ve Biyografi Kaynaklarında Yunus Emre’ye Dair Kayıtlar

Yunus’un Tasavvuf Anlayışının Kurucu Unsurları: Ezelî İnsan ve Kadim Tanrı Arasında Aşka Dönüşen İman

Yunus Emre’de Tebliğ ve İrşat Açısından Sözün Kullanımı

Yunus Emre’nin Şathiyelerini Bilinç Akışı ile Okumanın İmkânı Üzerine

Yunus Emre ve Derviş Olmak

İran’da Yunus Emre İle İlgili Yapılan Akademik Çalışmalar

Yunus Emre Bibliyografyası (1991-2021)

Hallâc ve Yunus

INFORMATION

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