Kayhan

Assist. Prof. Dr.

The Celebrated Transcendence: al-Māturīdī’s Resolution of the Determinist-Libertarian Dichotomy regarding Human Free Will

Muhammed

Öğretim Görevlisi Dr.

Love has long been one of the most prominent themes in various literary traditions. The view of love, the qualities of the lover and the beloved and their relationship, the established metaphors and concepts in love poems, and the common similes and depictions used in love poems may differ from one literature to another depending on cultural, ethnic, religious, and other factors. However, nations that share a common source of values share a commonality in the field of literature. In this context, there are numerous commonalities between the poetry traditions of the Arabs and the Turks, who have been in close contact and have shared a common geography, and religious and cultural values for centuries. This unification has persisted throughout the ages and left a vast common literary heritage. That is, when classical Arabic and Turkish poetry is viewed broadly, these two important representatives of Muslim literature in the East share many similarities in terms of poetic meter and verse forms, literary genres, and themes. It is possible to speak of Arabic poetry’s deep influence on this literary partnership, which began to form especially during the Abbasid period. The Turks, who became acquainted with Arabic poetry, particularly from the Abbasid period onward, wrote extensively on the themes shaped by this tradition. However, they did not forget to enrich these themes with their own unique images, motifs, and metaphors.&nbsp;According to literary historians, Arabs influenced Persians, whereas Persians influenced Turks in the formation of Islamic literature. This general assumption is mostly correct; however, it should be noted that during the Abbasid period, the Turks established close relations with the Arabs and were deeply interested in Arabic language and literature. Because the Turks, who had been in close contact with the Abbasids from the start, were not only a great military and political power able to appoint and dismiss caliphs, but they also produced great writers and poets who wrote in Arabic. For example, prominent Turkish intellectuals of the Abbasid era included the diwan scribe and poet Ibrāhīm b. ʿAbbās Ṣūlī, a descendant of the Oghuz Turk leader Ṣūlkagan, and the great historian, writer and poet Abū Bakr Ṣūlī. In addition to the names mentioned above, many Turkish poets of the time knew Arabic poetry and wrote in Arabic. Therefore, one can say that Turks were directly acquainted with and influenced by Arabic poetry during this early period.Although literary historians point out similarities in form and content between Arabic and Turkish poetry, the commonalities of these two poetic traditions have yet to be addressed and illuminated at the desired level within the scope of contemporary comparative literary studies. In this context, this research, which aims to present an idea and method for comparative thematic studies in classical Arabic–Turkish poetry, focuses on the theme of “concealment and disclosure of love,” which is one of the subjects on which Arab and Turkish poets write the most. In this work, we hope to shed light on classic Arabic and Turkish poets and the similarities between their poetry. Our article is unique in that it is the first study on this topic, so it draws attention to a gap in the literature regarding the theme and attempts to fill such gap to some extent.According to the narratives, the lover (poet) hides his feelings because he fears being condemned. However, the fire of love that burns in his heart causes him all kinds of problems, and the secret of love that he hides becomes apparent, sometimes through tears, sometimes through heartache, and sometimes through physical weakness and yellowness of the face (fever). The type that the lover fears and avoids appears in Arabic poetry as a “condemner” (لَئاِم /عَذاِل (and in Turkish poetry as “zâhid” (ignorant ascetic). The task of the lover’s “enemies” is to condemn the lover and expose his secret whenever they find even the smallest hint. As a result, many poets in both works of literature issue strict warnings to lovers to be discreet and hide their love. Despite the fear of being exposed, this state of the lover who betrays himself has been the subject of many poems, and the signs by which poets reveal their secret state of love have been compared to a whistleblower in both literary traditions. The most obvious of these “internal whistleblowers,” as highlighted by classical period Arab and Turkish poets, were identified and discussed in titles. Moreover, the couplet samples chosen from poets of different periods were discussed and interpreted using a comparative and descriptive method. Our extensive surveys and examinations revealed that Arab and Turkish poets approach this theme, which is centered on platonic love with similar feelings and expressions. Although the poets used different languages, they used the same propositions and concepts to describe the states of the platonic lover, the difficulties he faced while concealing his love, and how the lover revealed himself in similar ways. So much so that many poems appear to have been written by a single poet.Another finding from our study is that the theme of “concealing and revealing love” has been prevalent in both Arabic and Turkish literature for centuries.The Arabic and Turkish poetry has many common themes, such as “the lover’s concealment and disclosure of his love,” which is the subject of this article. These themes have been kept up-to-date for many centuries and are worthy and apt to be examined within the scope of comparative literature. There are now websites that help researchers conduct such comparative studies. Among the most important of these websites are “poetry.dctabudhabi.ae/#/,” which includes Arabic diwans, and “tebdiz.com,” which contains a large number of Turkish poems.

Concealment and Disclosure of Love in Classical Poetry -A Comparative Study of Arabic and Turkish Poetry-

Navid

Assist. Prof.

Determining Taftāzānī’s madhhab: Insights after the Decline Paradigm

Burak

Öğretim Görevlisi

Sinan

Cooperative game theory in microeconomics examines fair division in the sharing of resources among individuals with conflicting claims to them. The extant literature generally addresses this issue in relation to the total material values of claims vis-à-vis the material value of the relevant resources. A claims problem (or bankruptcy problem) occurs when the resource is relatively scarce; a surplus sharing problem arises when the resource is relatively abundant.Disputes suited to the context of fair division problems are as old as human history. In fact, the first and subsequently oft-referenced disagreements studied in this context in the extant literature are presented in the Talmud, one of the most central Judaic texts. For example, the contested garment problem in the Talmud concerns two people holding the ends of a garment: one lays claim to the entire apparel while the other claims half the garment. The allocation method is deemed the solution to this problem from the Talmud. This approach was generalized and transfigured into the concede-and-divide rule, according to which the dispute may be resolved by assigning three quarters and one quarter of the garment to the respective claimants. Similarly, the dispute can be resolved by allotting two-thirds and one-third of the garment to the respective claimants by using the proportional rule, which satisfies the concept of distributive justice postulated in Aristotle’s Nicomachean Ethics (V).The disputes scrutinized in the existing literature include ancient problems compiled from the Talmud as well as more recent disputes modeled as exemplars of fair division problems. Some modern conflicts discussed in the literature include disputes relating to revenue distribution for museum pass programs, allocation of university resources among faculties, distribution of broadcasting revenues obtained from broadcasting sports events, the ventilator distribution problem encountered during the COVID-19 pandemic, and the aircraft landing. The rules applied to such problems examined in the literature, whether ancient or modern are not limited to the concede-and-divide or proportional rules. Extant research defines numerous rules for distribution such as constrained equal awards, constrained equal losses, Piniles’ rule, the Talmud rule, minimum overlap, the Ibn Ezra rule, Rabad’s proposal, the random arrival rule, and the sequential priority rule. Researchers frequently use the methodology of modeling a previously unexamined dispute notwithstanding its relevance in the context of a fair division problem and to utilize the defined rules to resolve the problem. Scholars have also defined established allocation methods and presented them along with certain problems as distribution rules. The axiomatic characterization approach is adopted in such cases to define an allocation method as a distinctive rule. The axiomatic approach adopted in the present study requires a rule to be defined through the features that characterize it. Each rule applied to resolve the problem is unique. Thus, each defined distribution rule proposes a unique solution to the considered problem. Hence, every rule applied to a problem yields a distinct solution to it. Using the axiomatic approach, the motives underlying the distribution rationale can be distinguished to some extent by investigating the properties of the rule if the solution posited for a problem is obtained by applying a specific rule that can be generalized to the problem. For instance, the proportional rule is characterized in the literature by the properties of composition up and self-duality. Therefore, the proportional rule can be said to embody the concepts conveyed by these two attributes. Similarly, the term axiomatic characterization defines a distribution method as a unique rule distinguished by its features. Specifically, the axiomatic characterization of distributions is explained as a more tangible comparison of the understanding of justice of practitioners.Islamic history is extremely rich in describing cases that can be defined as fair division problems and in defining allocation methods that can be generalized and characterized as distribution rules. More numerous cases are showcased solely in Islamic inheritance law than problems compiled and examined from the Talmud in the existing microeconomics literature. However, the relevant microeconomics literature has not yet referenced these problems or the distribution methods delineated in Islamic law. Similarly, scant studies in the relevant Islamic law literature have systematically compiled or investigated these types of legal disputes. To date, scholars have evaluated disputes and solutions only through sociopolitical and historical perspectives.This study presents three cases from Al-Sarakhsi’s Mabsut and describes the solutions proposed by the jurists of that time. These conflicts from Islamic history can be modeled as fair division problems and classical division rules are applied to them. The solutions derived by applying classical division rules are compared with the solutions suggested by the eminent jurists of the past to determine the similarities and differences. Subsequently, this study attempts to exemplify the historical solutions as generalizable sharing rules, determining their generalizability according to justifications found in the relevant Islamic law sources. The properties utilized for the characterizations are also scrutinized for compliance with Islamic principles and are adapted in a manner consistent with Islamic values. Thus, legal disputes discussed politically and historically for centuries are examined from an unaddressed perspective and axiomatically evaluated.The rules frequently employed by studies to resolve current and historical disputes include the concede-and-divide principle known for its solution to the contested garment problem mentioned in the Talmud, the Ibn Ezra rule named after Abraham Ibn Ezra (d.1089/1092-1164/1167), and the Maimonides Rule named after Maimonides (d.1138-1204). Different researchers have characterized these rules using certain sets of properties. The present study employs the axiomatic approach, a methodology adopted in the existing literature, and defines Abu Hanifa’s and Abu Yusuf’s solutions for the given legal disputes as generalizable rules. The application of the classical fair division rules to the disputes yielded the following results. The concede-and-divide rule postulated a solution identical to that of Abu Hanifa and the Ibn Ezra rule proposed the same solution as Abu Yusuf’s method. The existing research has examined the compatibility of the properties that characterize the concede-and-divide rule and the Ibn Ezra rule with Islamic principles and has shown that both doctrines can be characterized using the same sets of properties adapted to the Islamic context. Similarly, Abu Hanifa’s method has been proven equivalent to the concede-and-divide rule in the context of claim problems and Abu Yusuf’s method equals the Ibn Ezra rule in the context of the adapted claim problem.In conclusion, this study compiled cases that can be examined in the context of fair division problems and the solutions posited for them in related reliable Islamic law sources. Disputes are modeled by adjusting them to relevant contexts, defining the generalizable solutions among them as rules, and characterizing them through their properties. Classical rules of the fair division are adapted and applied to these disputes, and the solutions proposed by them are axiomatically compared against the solutions obtained by this study. The referenced properties are adapted to the Islamic context because of their similarities and the relevant Islamic allocations are characterized.

Adapting Islamic Law Disputes to Fair Division in Microeconomics: An Axiomatic Analysis of Three Problems

Fereshteh

Fathiyeh

Prof. Dr.

Tafsir on the Qur’an’s Discourse Against Hypocrisy

Berat

Assoc. Prof. Dr.

Studying manuscript collections may serve as a window into the richness of a given culture and tradition; Ottoman culture is not an exception. Manuscripts may also demonstrate the prosperity of this specific culture’s scholarly production and consumption. Over the last two decades, Ottoman book culture has been a trending academic topicin Turkish academia. This scholarly inquiry delves into the history of books, libraries, bibliographies, and some specific collections, along with the prominent figures associated with these collections. The classification of sciences may be used as a novel method for studying the aforementioned areas. This article aimed to conduct a comparative analysis of the Fāżil Aḥmad Pasha Library, established in the seventeenth century, juxtaposed against two previously established libraries: the Maḥmūd Pasha Library and the Ḥabeshī Meḥmed Agha Library established in the fifteenth and sixteenth centuries, respectively. Thus, this article aims to compare the three most significant libraries of their times through the lens of the classification of sciences. This comparative study further aims to reveal the texts that were read and written by the Ottomans and the change in the academic landscape over time. By employing the classification of sciences as a comparative tool, I hope to propose a new method for studying Ottoman manuscript collections.The first collection1 under examination was built by the Grand Vizier Maḥmūd Pasha (d. 874/1474) during the era of Meḥmed II (r. 1451–1481). Maḥmūd Pasha was one of the most active statesmen of his age, particularly well-known participating in conquering Istanbul and rebuilding the city. Because of his charity work during this campaign, he earned the title of Maḥmūd Pasha the saint (veli). His library was established in877/1472–73. Maḥmūd Pasha endowed the library with 195 manuscripts, although their names remained undocumented. However, it is stated that these manuscripts are related to 11 different sciences. I was able to identify 185 of these manuscripts according to their fields of study: Exegesis (35), hadith (57), jurisprudence (58), taṣawwuf (4), rational theology (6), philosophy (2), logic (2), astronomy (2), grammar (5), syntax (3) and dictionary (6), (probably) morphology (5). As demonstrated by the number of manuscripts, jurisprudence, hadith, and exegesis were the three most represented sciencesin the Maḥmūd Pasha Library. This can be attributed to the library’s role as a madrasa collection designed to meet the needs of madrasa students.The second collection was built by Ḥabeshī Meḥmed Agha (d. 999/1591), who marked the commencement of the so-called “age of chief eunuchs” (darüssaade ağaları dönemi) from 982/1574 to 1151/1757. In 982/1574, during the reign of Murād III (r. 1574–1595). Agha was appointed the chief eunuch and gradually became the most influential personsecond only to the sulṭān himself. He built the Ḥabeshī Meḥmed Agha Library in 1584 and donated 105 manuscripts. In an article, Berat Açıl classified the manuscripts endowed by Agha according to the classification of sciences. According to Açıl, the collection contains the following manuscripts: exegesis (14), hadith (9), ethics (2), jurisprudence (46), sirah (1), biography (2), taṣawwuf (6), eloquence (6), dictionary (13), and philosophy, rational theology, and logic (6). Accounting for almost half of all the manuscripts, jurisprudence holds the largest representation; exegesis and dictionary follow. As discussed later, over the course of a century, the three most represented sciences have been changed and replaced by other sciences. Hadith, which was the fourth most represented science, could never find a place among the top three as it was gradually replaced by dictionary over time.The Fāżil Aḥmad Pasha Library, the main subject of this article, was established by Fāżil Aḥmad Pasha (d. 1087/1676) who was a member of the famous Köprülü family. Many academics commonly regard his reign as grand vizier (1661–76) as a period oftransformation or renewal (tecdīd). Pasha knew the importance of both Eastern and Western knowledge, and he appointed politicians who had graduated from both regions to high-ranking positions. The Fāżil Aḥmad Pasha Collection is just one of three collections within the Köprülü Library. I used the collection’s endowment deed (vaḳfiyye) to determine the number of manuscripts and classify them according to the classification of sciences. The collection contains 1,397 manuscripts according to its vaḳfiyye: exegesis (155), recitation (16), hadith (218), jurisprudence (202), dictionary (49), rational theology (76), taṣawwuf (109), history and sirah (136), clear expression (maʿanī) (49), syntax (55), philosophy and logic (59), mathematical sciences (29), medicine (34), and literature (adab) (210). The three most represented sciences in this collection are hadith, jurisprudence, and literature. However, the number of manuscripts in exegesis and history and sirah is relatively comparable to the first three. Although hadith was not among the top three in the Ḥabeshī Meḥmed Agha Collection, it takes the lead in the Fāżil Aḥmad Pasha Collection. Another noteworthy difference is that literature, represented poorly in the first two collections, is one of the most represented sciences in the Fāżil Aḥmad Pasha Collection.This study also compares sciences that represented more than 10% of the collection they belong to. In the Maḥmūd Pasha Collection, exegesis, hadith, and jurisprudence were represented with 19%, 31%, and 31%, respectively. The Ḥabeshī Meḥmed Agha Collection featured exegesis, jurisprudence, and grammar-syntax-dictionary with 13%, 44%, and 12%, respectively. In the Fāżil Aḥmad Pasha Collection, a different distribution pattern is observed. Exegesis, hadith, jurisprudence, sirah-biography-history, rational theology-philosophy-logic, and literature were represented with these ratios: 11%, 16%, 14%, 10%, 10%, and 15%, respectively. Compared with the first two collections, it can safely be argued that the distribution of sciences in the Fāżil Aḥmad Pasha Collection is far more homogenous. In the Ḥabeshī Meḥmed Agha Collection, jurisprudence comprises 44% of the total manuscripts. Given that these three collections were built to be madrasa libraries, and the madrasa curriculum has various sciences, a more homogenous distribution according to the classification of sciences is crucial.There are some differences among the three collections in terms of the sciences they contain. For example, there were no manuscripts related to mathematical sciences in the Ḥabeshī Meḥmed Agha Collection and no sirah-related manuscripts in the Maḥmūd Pasha Collection. Manuscripts regarding recitation, medicine, and literature were exclusively found in the Fāżil Aḥmad Pasha Collection.To conclude, Fāżil Aḥmad Pasha seems to have taken a more conscious approach to building his library, resulting in a more homogenous collection. This aligns with his educational objectives and purposes.

The Fāżil Aḥmad Pasha Collection and Classification of Sciences: A Comparative Analyses

Esat

Reviving the Legacy: Ancient Egyptian Civilization in Modern Arabic Poetry

Okan

Sirāj al-Dīn al-Hindī’s (d. 773/1372) Risāla fī masʼalat al-kafāʼah, was the Hanafi qāḍī al-quḍāt (chief qāḍī) during the Baḥrī/Turk Mamluk period, is a significant fiqh treatise that reflects the change in the doctrine of the Ḥanafī madhhab of equivalence in marriage. This treatise was previously published about half incomplete and attributed to another Mamluk Ḥanafī jurist, al-Qāsim b. Qutlubogā (d. 879/1474), who lived approximately a century later (al-Qāṣim b. Qutlubogā, al-Kafā’ah fī al-nikāḥ, Critical ed. Abd al-Sattār Abū Ghuddah, Beirut: Dār al-Bashāir al-Islāmiyya, 1423/2002). The reason behind the composition of Hindī’s treatise was a marriage that occurred on 27 Jumādā al-Awwal 770 (January 7, 1379). The marriage between Khond Sarah (the sister or daughter of Sultan al-Malik al-Ashraf Zayn al-Dīn II Shaʿbān ibn Husayn [d. 777/1376]) and Amīr Bashtak (a commander with the rank of “taqdimat alf”: command of one thousand/ major [d. 771/1370]) occurred at the request of the Sultan and was solemnized by the qāḍī al-quḍât Sirāj al-Dīn al-Hindī. Shortly after the marriage, several unknown jurists argued that the marriage was invalid (bâtil) according to the doctrine of equivalence of the Ḥanafi madhhab. The reason is that Amīr Bashtak, similar to all other Mamluk amīrs, was previously a slave. Mamluk historians, such as al-Maqrizī (d. 845/1442), al- ‘Aynī (d. 855/1451), Ibn Taghrībardī (d. 874/1469), Malaṭī (d. 920/1514), and Ibn Iyās (d. 930/1524), also included this marriage in their histories, albeit with a few minor differences.According to the indications identified by the study of the treatise of Hindī, the jurists who opposed this marriage based their objections, whose details were not mentioned in the sources, on a ruling in the Ḥanafi madhhab. This ruling states that “guardians (awliyā) other than father and grandfather can marry a girl who has not reached puberty to only someone who is her equal, otherwise the marriage will be invalid.” An issue in this ruling, which Hindī himself addressed, is that the bride, Khond Sarah, was married before she reached puberty, by a guardian (waliyy; her older brother Sultan II Shaʿban ibn Ḥusayn) apart from her father and grandfather, to someone who was not equal to her in terms of freedom and Muslim ancestry. Hindī felt the need to answer this objection, which was seemingly strong in jurisprudential terms, because it is based on this ruling, which was found in many Ḥanafī sources. The political sensitivity of the issue, which was due to the importance of the identities of the bridegroom and the bride, seemingly urged Hindī to consider the issue seriously.In this treatise, Hindī reinterpreted the classical Ḥanafī doctrine of equivalence within the framework of the changing political and demographic conditions in Egypt after the Mamluk rule. According to this interpretation, Hindī concludes that Amīr Bashtak was equivalent to Khond Sarah and that the marriage was valid in terms of the Ḥanafī doctrine. In reaching this conclusion, he first argued that the view that equality is not a condition is stronger in terms of evidence. Nevertheless, he did not refrain from presenting his evaluation, which includes a new interpretation of the classical Ḥanafī doctrine of equivalence, on the basis of three possibilities, taking into account the condition of equivalence in marriage.First, none of the Mamluks were originally slaves. According to Hindī, the enslavement of the Mamluks was illegitimate, because it was not conducted in accordance with Islamic law from the beginning. All of these people were free, therefore, slavery did not occur in Amīr Bashtak’s past. The second is that even if the notion that the Mamluks were slaves was generally accepted, Amīr Bashtak was free according to information given to Hindī by reliable people, because his parents were free. In this case, he was equal to his bride. Finally, the Mamluks were originally slaves, and Amīr Bashtak had a history of slavery. Hindī based his innovative interpretation of the classical Ḥanafī doctrine of equivalence on this last possibility. Accordingly, Hindī establishes that the condition of equivalence is (1) a right of the people (ḥaqqulʿibād), (2) comprehensible (maʿqūl al-maʿnā), (3) one of the provisions that can be changed according to changing conditions (i.e., time, place, and custom), and (4) the principle that acquired superiority can replace incomplete congenital superiority. Hindī bases his conclusions on the jurisprudential issues he cites from the founders of Ḥanafī school and the jurists who followed them.In the first three stages, Hindī uses the data of the uṣūl al-fiqh and reveals that the condition of equivalence is one of the provisions that is susceptible to change. In fact, the condition of equivalence can be terminated whenever a guardian gives consent. This scenario demonstrates that the condition of equivalence is one of the rights of the people instead of the right of God and is included in the category of provisions that are subject to change. Second, al-Hindī states that equivalence in marriage is not a taʿabbudī (incomprehensive) ruling but is stipulated on the basis of a reason that can be comprehended by the intellect. He identifies the reason as “removing shame from the woman and her guardians.” At this point, Hindī, who considers dawarān as one of the methods for determining the cause, confirms that the presence and absence of the condition of equivalence is in a cycle (dawarān) with a situation in which shame (to the woman and her guardians) accompanies the relevant marriage. In other words, for marriages that bring shame to the woman or her parents, the man is unequal to the woman, whereas in marriages that do not, the man is equal to the woman. Hindī’s conclusion, which is based on 40 years of personal observation and this uṣūl determination of the cause of the ruling of equivalence, is as follows: no problem of equivalence exists in terms of marriages with the Mamluks. The reason is that the notion of “bringing shame to the parents,” which causes the ruling of nonequivalence, does not exist. In the third stage, Hindī endeavors to prove that the elements of equivalence are among the provisions that may change concurrently with changes in time, place, and customs based on three jurisprudential issues under the Ḥanafī doctrine. Therefore, he argues that although all Mamluk Turks had slavery in their past and their fathers and grandfathers were non-Muslims, these issues were no longer elements of equivalence among them. In the final stage of his interpretation, al-Hindī uses the principles of Islamic jurispridence (uṣūl al-fiqh) and the method of legal derivation (al‑takhrîj al-fiqhī). Accordingly, Hindī concludes that the qualities acquired by Amīr Bashtak compensated for his lack of congenital equivalence and that equivalence in terms of the Ḥanafī doctrine in marriages with Mamluks in general and in the marriage subject to this objection in particular is not a problem.Hindī’s interpretation of the classical Hanafī doctrine of equivalence is important, because it concretely demonstrates the solution of a Ḥanafī jurist for an actual legal problem during the Mamluk period. The principles of usūl al-fiqh that al-Hindī used to solve the problem and his practice of applying them to the present case reveal his mastery of this branch of knowledge. Similarly, the method of al‑takhrīj al-fiqhī that he used in the final stage of his interpretation demonstrates his extensive familiarity with Ḥanafī jurisprudence. His interpretation of the classical Ḥanafī doctrine of equivalence is a remarkable and overlooked example of the methods and strategies by which legal changes in classical periods due to emerging new problems could be realized within the limits and possibilities of traditional jurisprudential schools.

Reinterpretation of the Ḥanafī Doctrine of Equivalency in the Context of the Controversial Marriage of a Mamluk Amīr: Case of Sirāj al-Dīn al-Hindī (d. 773/1372)

Merve

The Zen tradition defines itself as a teaching and truth that is beyond words and language. According to Zen masters, Zen truth cannot be explained in words nor be expressed in language, and neither can it be understood through the dualistic mind structure that is the basis of language. Language and words reduce Zen truth to the human world and the ordinary everyday context, which means that the truth is lost. However, the history of Zen shows that the attitude toward the sacred texts that are the product of language has not developed at all in line with the understanding that Zen is a transcendent truth beyond words. Zen uses words and language as much as any other religious tradition and constructs itself through words and language. Therefore, despite its negative attitude towards words, language, and logical thought, the concept of sacred texts has developed in the Zen tradition, and a rich corpus of sacred texts has emerged.&nbsp;The focus of the article is on the place of sacred texts in the Zen tradition, and the article will discuss how Zen’s negative attitude toward language and words has affected its conceptualization of sacred texts. The article accepts the thesis that, despite the negative attitude the Zen tradition has toward language and words, it has a basic concept of sacred texts that overlaps with other religious traditions. Like these other religious traditions, the Zen tradition also has texts that are accepted as sacred. However, the Zen concept of sacred texts has also been accepted as having its own unique aspects. In this context, the main claims of this article are that the literature on Zen sacred texts consists of two basic categories with different functions, and even though Zen negates language, it manifests itself through words and has gained a presence in history, and in the minds and lives of its accepters. In addition, the sacred texts are also ritual objects and objects of worship in the Zen tradition.The sacred texts accepted in the Zen tradition consist of two basic categories with different functions. The first category involves the texts on which the Zen tradition has been built and through which has gained existence. These are the texts of the denglu genre that contain the lineage narratives and texts of the lives and teachings of Zen masters and the texts of the yu-lu genre that contain the sermons and sayings of Zen masters, monastery rules texts, and collections of kōan. These texts are the foundation of the existence of Zen as a sacred truth. Through these texts, the Zen tradition bases its origins, history, lineage, and important figures, in short, the foundations of its existence, on Buddha and Buddha’s enlightenment. These texts not only provide Zen a reality in history but also enable Zen to become a sacred truth. The Zen that these texts create is not just a tradition that has existed in history but also a transcendent truth as the most essential and truest expression of Buddha’s teachings. The importance and sacredness of these texts also come from here, as they are the foundation of what is Zen.The second category of the corpus of sacred texts in the Zen tradition is the Buddhist texts. The Mahayana sutras, such as the Lotus Sutra, the Vimalakirti Sutra, and the&nbsp;Prajnaparamita literature, as well as the esoteric dharani and sutras, are the main Buddhist texts that Zen accepts as sacred. The main function of the texts in this category is not to provide a basis to the Zen tradition, even though Zen masters have made references to these texts in their own writings. Instead, these texts have an important place in the Zen tradition as ritual objects. Sutras in particular have been widely used in the daily, monthly, and annual ritual routines of monastic life, as well as in the rituals of the laity; these texts have also been the subject of traditional rituals involving such things as reading, memorizing, explaining, and preaching. Moreover, these texts have been used as ritual objects in rarer rituals such as burials, blood writing, and writing on the body. Esoteric texts such as sutras are considered to be texts with the power and sanctity to provide both worldly and spiritual gains, so they also have been frequently used in both monastic routines and the religious life of the laity.The Buddhist sutras, the esoteric texts, and the texts that the Zen tradition itself is based on (i.e., koans and some texts on monastery rules) and which are attributed sacredness by the Zen tradition for different reasons have not only been accepted as sacred and important but have also been ritualized and put into practice in Zen. In other words, they have penetrated the tradition in a more concrete way by becoming ritual objects. These texts have also ensured that their presence in the lives of the tradition’s accepters in a more pronounced and effective way. Monks and laity believe these texts to have a supreme power and sanctity, and therefore making these texts the object of rituals has many worldly and spiritual benefits. Thus, the texts and the teachings contained in them have become practices and rituals in the lives of Zen’s followers. Truly this situation has caused the contents of the texts to recede into the background over time, and the texts ritualized within detailed rules to have been transformed into sacred objects. In rituals such as sutra readings, sutra burials, and dharani readings, the focus is on the power and sanctity that the text has as a ritual object, rather than on what the text says. This is true for the texts on monastery rules as well, as these have become the objects of rituals because of their importance. The upavasa ritual, which was originally performed to prevent any violation of monastery rules, had begun being performed over time due to the sanctity provided by reading the rules. The fact that the texts have become ritual objects separate from their content does not mean that they are less important. On the contrary, the texts as ritual objects are believed to have the utmost importance and sanctity. They have been respected and honored for this sanctity and have been the subject of worship rituals such as offerings to sutras.

Zen and Words: Sacred Texts in the Zen Tradition

Banu

Elif

Disability, which is seen to have different definitions due to its many forms and the debates on its determination, refers to an impairment that prevents the fulfillment of the roles that should be performed depending on age, gender, and social and cultural factors for various reasons that occur before, during or after birth.The relationship between religious education and disability can be considered in two ways. First, religious education is evaluated as an element that supports individuals with disabilities and their families in the context of religious coping. The second dimension of the relationship between disability and religious education is the acquisition of basic religious knowledge by individuals with disabilities to fulfill their religious obligations, especially their worship.Formal religious education for people with disabilities can take place in special education schools in addition to ensuring the educational and social integration of students with disabilities with students without disabilities, in inclusive classrooms where they are educated and trained together, starting from the fourth grade of primary school to high school. It takes place in the curriculum (with courses on Religious Culture and Moral Knowledge, the Qur’an, the Life of the Prophet Muhammad, and Basic Religious Knowledge) until the students’ graduation. Informal religious education is given in mosques and educational institutions belonging to various non-governmental organizations, besides the Qur’an courses run within the Presidency of Religious Affairs.The Directorate of Religious Affairs (Diyanet) is one of the leading institutions providing informal religious education in Turkey. Education for people with disabilities is given by the Presidency of Religious Affairs within the scope of a general curriculum that takes into account the various groups within the framework of the Need-Focused Qur’an Courses Curriculum.3 In the program in question, there are fields such as akaid, catechism, tafsir, hadith, and siyer. Since there is no Quran course curriculum for visually impaired individuals, it can be said that Need-Based Quran Lessons Curriculum is based on these courses. However, there is also the Special Education Program of the Qur’an Courses for the Hearing Impaired. The program consists of two main courses, namely the Qur’an and Religious Studies. The Qur’an course is planned as a course to read the Qur’an, to memorize some surahs and to learn about its history. The Religious Studies course includes the subjects of faith, worship, sirah, and morality.The research was structured with a phenomenological design. An interview technique consisting of semistructured questions was used to obtain the data. The sample included students selected by snowball sampling within the scope of the purposive sampling method among students attending Qur’an courses in two districts of Üsküdar, Bahçelievler, Küçükçekmece, and Bağcılar. Between September and December 2022, 30 people, 15 hearing-impaired and 15 visually-impaired individuals (5 men and 10 women in each group), participated in the face-to-face interviews.In the study, one-third of the participants stated that they had not received religious education before the Qur’an course, and it was determined that the family was the primary source of religious education for those participants who stated that they had received religious education. It is possible to state that schools and institutions have taken second place. It is noteworthy at this point that visually-impaired individuals have more opportunities to receive religious education than hearing-impaired individuals. The main reason for this could be that communicating with a hearing-impaired individual requires more equipment than with visually-impaired individuals.The coping status of the participants with a disability varies depending primarily on whether the disability is congenital or not. Accordingly, it has been observed that individuals who are disabled from birth or a very young age do not experience the problem of accepting their disability because they do not have a different experience. However, if there are communication problems with their family and the environment, or if the attitudes of their family and the environment toward the disability are not constructive and supportive, individuals with disabilities from birth or a young age may question their disability.It is possible to say that religion and family are among the important sources of support in the process of coping with disability, and some participants stated that the Qur’an courses they received also provided support for them.In terms of coping with disability, it was understood that a significant number of the participants evaluated their disability as a motivating factor for self-improvement and thought that their situation was effective in developing empathy and sensitivity. However, it is seen that the supportive effect of the family and the environment plays an important role in the establishment of this perception and motivation.It has been determined that the participants in the research felt the need for religious education within the framework of the disability process and situation. It is seen that the need in question is felt in terms of making sense of life and disability within the framework&nbsp;&nbsp;of the belief in God and destiny, finding spiritual support, and fulfilling worship and religious obligations by improving their knowledge about religion. This situation shows that the meaning of the relationship between disability and religious education and the dimensions of religious practices should be taken into account as a whole when preparing programs for people with disabilities. When we look at the fields of knowledge needed in religious education, it is seen that the desire and need to learn to read the Qur’an is in the first place, followed by the history of the prophets, especially in the context of worship, and the need for information in various fields related to catechism and religion.According to this study, it is understood that the first information the participants found about the Qur’an for disabled people was generally obtained through friends and acquaintances, and on this occasion, they were informed about the courses. It is seen that promotional elements such as brochures are mostly accessed by the participants in formal education institutions, and a limited number of participants are aware of social media platforms.It has been determined that the participants do not have communication and approach problems with the educators in the context of the institution employees, and the educators have an empathetic, helpful, and supportive attitude. This finding can be evaluated as a positive result in terms of the efficiency of in-service training. However, although there is no general opinion, some warnings from the participants that educators should not treat themselves as mentally disabled are important for educators to pay attention to their approach. As far as communication within the institution is concerned, the relationships of students with each other can be a problem, another point that requires attention and consideration in terms of environmental effects.It has been determined that the number of participants who think that the education they receive from the Qur’an courses is most helpful in terms of teaching reading the Qur’an is quite high. In addition, some participants stated that it helps to get information in the different fields related to religion. The evaluations that the said training helps the participants not only in terms of their knowledge but also in terms of socialization and self-confidence suggest that it is important and necessary to support the inclusion of activities in the Qur’an courses for disabled individuals’ participation in life. It is seen within the scope of current research and different studies that one of the most important expectations of people with disabilities is that they are not excluded from life because of their disabilities that they see and show that there are things they can achieve despite their disabilities.In learning the Qur’an, memorization and belief principles stand out among the subjects that the participants had difficulty with in the process of religious education. In&nbsp;addition, different problems that the participants had during the education process, such as not being able to socialize, lack of resources and materials, and not being able to repeat the subject of the course, were also mentioned.It is seen that the main demand that stands out among the practices and expectations that the participants want to be developed and supported in the courses is to eliminate the material deficiencies. To meet this need, the publication of translations of the Qur’an, catechisms, and publications of the Diyanet, written or voiced in the Braille alphabet, especially by visually-impaired participants is recommended. It is also expected that audio course books will be created and recorder support will be provided. Participants want course materials and catechisms to be written in a way they can understand. The dissemination of the courses was also expressed as a common demand of the hearingimpaired participants.

Opinions, Problems, and Expectations of Participants in Informal Religious Education Services for Hearing- and Visually-impaired People

Şeyma

A Review of “Hadith Discussions in Pakistan” by Inam Ul Haq

Necmiye

A Review of “Aware of the Whale: An Attempt to Understand the Dichotomy of Structure-Agency” by Birsen Banu Okutan

Üsame

Res. Assist.

A Review of “Existential Therapy” by Emmy Van Deurzen and Claire Arnold-Baker

Mete

A Review of “Shamāʾil al-Ḥabīb al-Muṣṭafā” by Muhammad al-Ya‘qoubi

Fatih

A Review of “Sociology of Religion” Edited by Zuhal Şahin, Asım Yapıcı and Sarah Demmrichn

Necmettin

Prof.

ÖZEL SAYI ÇAĞRISI

“Darulfunun İlahiyat” Özel Sayısı (Haziran 2025) Yazı Çağrısı

Ahmet

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

100. Yılında Darulfünun İlahiyat Dergisinin Bibliyometrik Analizi

Hamit

The early years of the Turkish Republic marked a significant period of transformation in education, intellectual life, and religious thought. Educational institutions were restructured, scholarly activities adopted new orientations, and the Islamic sciences underwent a process of modernisation. This transformation was not limited to institutional frameworks; it extended to the language of scholarship, methodological approaches, and academic priorities, all reshaped by the evolving sociopolitical context. Understanding how Islamic thought adapted to these changes requires a close examination of the era’s academic publications, foremost among them, the Journal of the Faculty of Theology.Established in 1924 following the closure of the Dârü’l-Hilâfeti’l-‘Aliyye Madrasah under the Law on the Unification of Education (Tevhid-i Tedrisat), the Darulfunun Faculty of Theology launched the Journal of the Faculty of Theology in 1925 to reflect its academic activities. The journal, published until February 1933, became one of the most influential platforms in the field of theology during the early Republican period. Although initially intended to publish four issues annually, deviations occurred starting in the fifth year. The first 10 issues appeared in Arabic script, while subsequent ones were printed in Latin script. Over 25 issues, the journal produced 3129 pages. While the overall format remained stable, symbolic design changes were introduced with the shift to the Latin letter.The journal maintained a balanced and objective stance, deliberately distancing itself from the political debates of its time. Religious, historical, philosophical, and social issues were discussed with scholarly rigour and in an indirect tone. Its contributors included prominent figures such as Mehmed Ali Aynî, Izmirli Ismail Hakkı, Mehmed Şerefeddin Yaltkaya, Yusuf Ziya Yörükân, Mehmed Emin Erişirgil, and Mehmed Şemseddin Günaltay, some of whom would later serve at the Faculty of Theology in Ankara, continuing the academic legacy initiated in Istanbul.The journal’s content focused predominantly on Islamic Philosophy, History of Islamic Sects, Kalam (Islamic Theology), Islamic History, History of Religions, and Art History. In contrast, classical Shar’î s sciences such as Tafsir, Hadith, and Fiqh received comparatively less attention. Notably, only one article was dedicated to Hadith. Among its most remarkable contributions is Izmirli Ismail Hakkı’s fourteen-part series “Philosophical Currents in Islam”, which systematically explores the development of Islamic philosophy from Salafism to Bâtinîsm.Articles by Mehmed Şerefeddin Yaltkaya on Bâtinî thought and Islamic sects significantly contributed to both Kalam and sectarian studies, while Yusuf Ziya Yörükân’s ethnographic work on Anatolian Alevis and Tahtacı communities offered early examples of socio-anthropological analysis. The inclusion of translated texts from Western thinkers such as Durkheim, Dumézil, Frazer, and Lévy-Bruhl further highlighted the journal’s engagement with global intellectual currents and distinguished it from other faculty journals of the Darulfunun.Articles in philosophy emphasised the relationship between Islamic and Greek thought, while also addressing the sciences-religion dialogue. Translations under “Ancient Philosophy” and “Anthropology-Ethnography” echoed the early anthropological approaches of Lévy-Bruhl, aiming to understand the so-called primitive mentalities. The sociology section, drawing on thinkers like Durkheim and Dumézil, contributed to discussions on secular education, morality, and the societal role of religion.Writings on the History of Islamic Sects explored both the transmission of doctrinal knowledge and the reinterpretation of sectarian boundaries. Yaltkaya’s consistent emphasis in this area hints at an ideological positioning in the journal’s editorial stance. The History of Religions section moved beyond Islam-centred narratives to offer comparative insights, tracing universal religious patterns through themes like sacrifice, the flood myth, and Shamanism.Essays on Turkish-Islamic art challenged Western assumptions of Islamic art’s dependency on external influences, instead advocating for an indigenous and original aesthetic. Ismayıl Hakkı Baltacıoğlu’s contributions stood out for their sociological as well as aesthetic depth. In the biography section, the writings of Izmirli, Ismail Hakkı, and Yaltkaya combined intellectual historiography with detailed personal accounts, serving as tools for tracing continuity in thought.Studies under the headings of Bibliography and Miscellaneous Topics enriched the scholarly landscape with bibliographic references and thematic overviews, and by introducing classical texts, contributed to the preservation and transmission of intellectual heritage.With the 1933 University Reform and the closure of Istanbul Darulfunun, the Faculty of Theology was excluded from the newly established Istanbul University, leading to the discontinuation of the journal. This was perceived as a significant academic loss. Nevertheless, the Journal of the Faculty of Theology remains a foundational publication that laid the groundwork for modern theological discourse in Turkey.This study classifies and analyses 131 articles published between 1925 and 1933 under eight thematic categories. Employing qualitative methods, particularly document and content analysis, it considers article titles, author profiles, key concepts, and subject matter. A descriptive analysis model was used to identify key intellectual trends, reference patterns, and the structure of the discussion. The distinction between the original and translated texts further reveals the intellectual orientations of the period.Ultimately, the findings demonstrate that the Journal of the Faculty of Theology was more than an academic platform; it represented a dynamic school of thought that engaged with the ideological and intellectual climate of its time through an interdisciplinary lens. It also provides valuable insight into early Republican academic publishing. Future studies could explore how the author’s intellectual and political stances influenced their writings, conduct comparative analyses with other faculty journals, and examine the journal’s impact on the public readership. Archive-based sociological research could deepen our understanding of its role in shaping Turkey’s modern theological and academic legacy.In this respect, the Journal of the Faculty of Theology not only reflects the scholarly inclinations of a particular era but also offers a rare window into the intellectual strategies employed to reconcile religious heritage with modern academic paradigms. Its content reveals a deliberate effort to construct a rational and historically grounded discourse on religion that would be compatible with the cultural and ideological shifts of the early Republican context. Thus, the journal served as a mediator between traditional Islamic sciences and the newly emerging disciplines within the modern university structure.&nbsp;The study also underscores the importance of re-evaluating early Republican theological scholarship through a multi-layered analytical framework. Further interdisciplinary research could incorporate approaches from intellectual history, political theology, and media studies to better understand the journal’s role in shaping both elite and popular perceptions of religion. Moreover, exploring the biographies and academic trajectories of the journal’s contributors in connection with institutional changes and state policies could illuminate the evolving nature of theological authority in modern Turkey. As such, the Journal of the Faculty of Theology remains an indispensable source for those seeking to trace the genealogies of religious thought and academic publishing in the foundational decades of the Republic.

İstanbul Dârülfünunu İlâhiyat Fakültesi Mecmuası’ndaki Makalelerin Konu Bazlı Değerlendirilmesi

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

Mimari ve Süsleme Özellikleriyle İlk Dârülfünun Binası

Ayşe

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

Osmanlı’dan Erken Cumhuriyet’e Darülfünun: Eğitim ve Toplumsal Yapıdaki Değişimler

Cavit

Dârülfünûn, recognised as one of the most comprehensive and foundational educational reforms in the late Ottoman Empire, stands not only as the first institutionalised form of higher education but also as a multidimensional structure at the intersection of social, cultural, and religious transformation. In this context, Dârülfünûn, with its institutional identity distinct from the classical madrasa tradition, emerged as a critical arena of transformation that shaped Ottoman-Turkish modernisation at both intellectual and ideological levels. This study aims to analyse the structural ruptures it induced within the Ottoman educational system, its impact on social change, and its unique position in the field of religious education through a historical lens. A qualitative research design was employed, using document analysis based on relevant literature as the primary method of data collection. During its foundational and classical periods, the Ottoman madrasa system featured a broad curriculum inclusive of rational sciences such as mathematics, astronomy, medicine, and philosophy. However, from the 17th century onward, the gradual exclusion of these disciplines from the curriculum led to intellectual stagnation and a decline in scholarly output. This intellectual crisis prompted Ottoman administrators in the mid19th century to pursue substantial educational reforms. Although several initiatives aimed at establishing higher education institutions were undertaken from 1845 onwards, these efforts failed to achieve long-term institutionalisation. It was not until the reign of Sultan Abdülhamid II, in 1900, that Dârülfünûn-ı Şâhâne was established as a permanent institution embodying a modern scientific worldview, thereby securing a distinctive place in the history of Ottoman education.The establishment of Dârülfünûn represented more than the creation of a higher education institution; it signified a paradigmatic shift in the Ottoman society’s relationship with knowledge. Unlike traditional madrasas, Dârülfünûn was constructed on an academic model compatible with positivist scientific thought, fostering interdisciplinary transitions and prioritising public knowledge production.Following the proclamation of the Second Constitutional Era (II. Meşrutiyet), educational policies underwent a period of reconstruction, and the inclusion of disciplines such as history, literature, and philosophy into the curriculum transformed Dârülfünûn into an institutional carrier of intellectual pluralism. A noteworthy development during this period was the admission of women to higher education. The establishment of the Women’s Dârülfünûn (İnas Dârülfünûnu) not only marked a pedagogical turning point but also redefined gender relations within the educational domain. Within the context of debates on coeducation, this milestone catalysed a broader sociocultural transformation concerning women’s right to education. The inclusion of women in academic life contributed to change not only at an individual level but also in the collective social consciousness.&nbsp;The political and social influence of Dârülfünûn became particularly pronounced during the Second Constitutional Era and the Turkish War of Independence. Student-led protests and the active engagement of faculty members in public discourse transformed the university into a site of political awareness and civic consciousness. Within this context, Ziya Gökalp’s work at Dârülfünûn emphasised the university’s role not merely as a transmitter of knowledge but as a key intellectual engine in the process of nationbuilding. For Gökalp, the university functioned as a cultural institution central to the construction of the national identity.In cultural terms, Dârülfünûn—especially through its Faculty of Literature—played a central role in laying the intellectual foundations of the modern Turkish identity. Academic endeavours in the fields of language, history, and literature facilitated the reinterpretation of national identity within a framework of historical continuity. With the 1933 University Reform, Dârülfünûn was formally closed and replaced by Istanbul University. This reform introduced a academic structure in the humanities that was grounded in interdisciplinarity and humanist principles. The resulting intellectual climate, influenced by Western philological traditions, became the cornerstone of what came to be known as “Turkish Humanism.”From the perspective of religious education, Dârülfünûn represented the first modern institutional model that departed from the classical madrasa system and addressed the religious sciences through philosophical and scientific methodologies. The School of Advanced Religious Studies (Ulûm-i Âliye-i Dîniyye), established in 1900, offered a diverse curriculum that included classical Islamic disciplines such as tafsir (Qur’anic exegesis), hadith, kalam (Islamic theology), and fiqh (Islamic jurisprudence), alongside philosophy, history of religions, ethics, and Western languages. The establishment of the Faculty of Theology in 1924 continued this multidisciplinary and analytical approach although it was dissolved as part of the 1933 reform. The institutional continuity of religious education was only re-established in 1992 with the reopening of the faculty.In conclusion, Dârülfünûn was not only a landmark in the history of higher education in the Ottoman Empire but also a pivotal institution at the heart of social, cultural, and religious transformation. Serving as a bridge between the madrasa and the modern university, it occupied a critical position at the historical juncture where academic thought and the&nbsp;state’s relationship with knowledge were redefined. In this regard, Dârülfünûn constitutes an indispensable reference point for understanding the ideological, epistemological, and cultural dimensions of education in Turkey.

Dârülfünun’un Toplumsal, Kültürel ve Din Eğitimi Açısından Etkileri

İsmail

Sultan

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

Dârülfünunda Arap Edebiyatı Tarihi Derslerinin İlk İzleri: Ulûm-i  Âliye-i Dîniyye ve Edebiyat Şubeleri Müderrisi Mehmed Fehmi’nin  Târîh-i Edebiyyât-ı Arabiyye Eseri Örneği

Faima

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

Manastırlı İsmâil Hakkı’nın Fusûlü’t-teysir fî usûli’t-tefsir’i ve  Dârülfünûn Etkisi

Ercan

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

Dârülfünûn İlahiyat Tefsir Müderrislerinden Ahmed Mâhir Efendi’nin Mu‘cizât-ı Kur’âniyye Adlı Eserinde Âyetleri Yorumlama Yöntemi

Ayşegül

Res. Assist. Dr.

The Ottoman education system had a strong structure, with madrasas serving as the primary institutions for religious sciences. Among these, Dār al-Ḥadīth institutions held a special status, focusing on the systematic study of ḥadīth. The first Dār al-Ḥadīth in the Ottoman Empire was established in the 14th century in İznik by Çandarlı Halil Hayreddin, laying the foundations for hadith education. Over time, these institutions expanded across Ottoman territories, preserving and transmitting the science of ḥadīth. However, by the 19th century, the need for modernisation in education led to the establishment of Dār al-Funūn Faculty of Theology, which incorporated a Westernstyle university model alongside traditional Islamic sciences. The aim of this study is to examine the transformation of ḥadīth education within the Ottoman educational tradition. By analysing the shift from Dār al-Ḥadīth to Dār al-Funūn Faculty of Theology, the study highlights differences in methodology, curriculum, and institutional structure, shedding light on the broader modernisation of Islamic education in the late Ottoman period. Dār al-Ḥadīth institutions were among the highest-ranking madrasas in the Ottoman educational system. These centres specialised in ḥadīth studies, where students received training under expert scholars. Education focused on studying and memorising key ḥadīth collections, such as Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. Additionally, students learned ḥadīth authentication methods, particularly al-jarḥ wa al-taʿdīl, which evaluated the reliability of the narrators. A defining characteristic of Dār al-Ḥadīth was its scholarcentred teaching model. The teacher (mudarris) determined the curriculum, and lessons were conducted in study circles (ḥalaqah system), where ḥadīths were memorised and discussed interactively. Memorisation, debate, and explanation were the core teaching methods. However, there was no standardised curriculum, meaning that the selection of ḥadīth texts and the approach to teaching depended on the individual mudarris. Dār al-Ḥadīth institutions functioned within the waqf (endowment) system. While some waqf donors specified which texts should be taught, most simply required that ḥadīth instruction take place, leaving mudarrises to design their own courses. This structure resulted in regional variations in the curriculum and teaching styles. The prestige of different Dār al-Ḥadīth institutions also varied, with Süleymaniye Dār al-Ḥadīth standing out as one of the most esteemed centres for ḥadīth education. The teaching methodology in Dār al-Ḥadīth was text-centred. Classes revolved around major ḥadīth collections such as Ṣaḥīḥ al-Bukhārī, Maṣābīḥ al-sunnah, Mashāriq, and al-Shifāʾ by Qāḍī ʿIyāḍ. These texts were taught alongside their commentaries (sharḥs), allowing students to analyse and interpret ḥadīths in depth. The ḥalaqah system facilitated close interaction between students and instructors, encouraging deep engagement with ḥadīth texts. However, there was no formal academic standardisation, and the structure of education often depended on the expertise and scholarly interests of the mudarris. In Dār al-Ḥadīth, ḥadīth education emphasised both memorisation and analytical study. However, as time passed, the curriculum became increasingly text-based and repetitive, prioritising&nbsp;traditional works over innovative scholarship. This contributed to the perception that Dār al-Ḥadīth institutions lacked intellectual dynamism, which later became a justification for modernising religious education. By the 19th century, Western scientific advancements had influenced the Ottoman education system, leading to the establishment of Dār alFunūn Faculty of Theology in 1924. This transformation was part of a larger reform effort under the Law on the Unification of Education called “Tevhid-i Tedrisat Kanunu”. The faculty aimed to modernise Islamic education by introducing systematic and interdisciplinary methods. Unlike Dār al-Ḥadīth, the Dār al-Funūn Faculty of Theology adopted a topic-centred approach to ḥadīth education. Rather than focusing solely on memorisation and commentary, ḥadīth was analysed in relation to sociology, psychology, and historical context. This approach encouraged students to study ḥadīth analytically, applying modern research methodologies. Ḥadīth courses lasted six semesters, with three hours per week dedicated to ḥadīth studies. The curriculum covered ḥadīth history, methodology, and textual analysis, integrating Western academic disciplines into traditional Islamic studies. The Dār al-Funūn Faculty of Theology followed a standardised curriculum, supervised by the Ministry of Education. The courses were systematically updated to include Ḥadīth History, Principles of Ḥadīth, and the Social and Cultural Context of Ḥadīth. The standardisation of ḥadīth education ensured that students followed a structured academic plan although it also limited the flexibility of instructors. Despite its contributions to modernising Islamic education, the faculty was closed in 1933 as part of a broader university reform, and no new theology faculty was established until the Ankara University Faculty of Theology in 1949. The institutional structure, educational approach, curriculum, ḥadīth teaching methods differences between Dār al-Ḥadīth and Dār al-Funūn Faculty of Theology is below: Dār al-Ḥadīth had a flexible, scholar-centred structure, while Dār al-Funūn Faculty of Theology followed a centralised and standardized academic model. The former was influenced by madrasa traditions, whereas the latter adopted elements of modern university education. Dār al-Ḥadīth followed a text-based approach, relying on classical ḥadīth collections. Dār al-Funūn Faculty of Theology adopted a topic-centred approach, analysing ḥadīth in relation to the social sciences, philosophy, and historical context. Dār al-Ḥadīth had a non-standardised curriculum, where individual scholars determined the content of their courses. Dār al-Funūn Faculty of Theology implemented a structured, ministry-approved curriculum, ensuring consistency across all students. In Dār al-Ḥadīth, education was interactive, using ḥalqa study circles, where students memorised, discussed, and analysed ḥadīth texts. In Dār al-Funūn Faculty of Theology, ḥadīth courses were lecture-based, with an emphasis on research, written assignments, and critical analysis. Ḥadīth education in the Ottoman Empire evolved significantly from the traditional Dār al-Ḥadīth system to a modern university model. Dār al-Ḥadīth institutions provided scholar-centred, flexible education, whereas Dār al-Funūn Faculty of Theology introduced structured and interdisciplinary ḥadīth education that integrated modern scientific approaches. This transformation marked a fundamental shift from memorisation-based study to analytical research, incorporating historical and sociological perspectives into ḥadīth scholarship. The transition from Dār al-Ḥadīth to Dār al-Funūn Faculty of Theology reflects broader changes in Islamic education, highlighting the challenges of balancing tradition with modernity. While Dār al-Ḥadīth played a crucial role in preserving ḥadīth sciences, Dār al-Funūn Faculty of Theology sought to modernise the study of ḥadīth within an academic framework. Understanding this transformation provides insight into the relationship between traditional Islamic sciences and contemporary academic disciplines. Today, Islamic studies institutions continue to face the challenge of integrating traditional ḥadīth scholarship with modern methodologies. The balance between historical authenticity and academic innovation remains a central issue in the contemporary study of ḥadīth, making this historical transition an essential reference for ongoing debates in Islamic education.

Yüksek İlim Tahsilinde Hadis Eğitimi: Osmanlı Dârülhadislerinden Dârülfünûn İlahiyat Fakültesi’ne

Hande

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

Dârülfünun İlahiyat Fakültesi’nde Din Felsefesi: Mustafa Şekip Tunç’un Yöntemi ve Katkıları

Hakan

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

Dârülfünun İlahiyat Fakültesi’nde Yeni Bir Kelam Denemesi;  Şerefeddin Yaltkaya (1880-1947)’nın İctimâi İlm-i Kelam Projesi  Üzerine Bir Değerlendirme

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Özkan

This article endeavours to address the role of the sword and violence, which is considered a factor in the spread of Islām by anti-Islamic circles, by analysing its roots in Christian polemical literature and the perspective of Mutakallimūn and their counter-arguments. Following the death of the Prophet Muhammad (pbuh), Islām began to spread rapidly outside the Arabian Peninsula to Iran, Syria, Palestine, Egypt, North Africa, Spain, and Sicily. In numerous regions where Islamic armies did not set foot, Islām was accepted through the skills and contributions of merchants, preachers and sūfīs. This rapid spread of Islām has become a matter of curiosity among researchers, and they have attempted to explain this phenomenon through various reasons. Among the mentioned explanations, there is also an approach that explains the spread solely through the use of the sword. In accordance with this perspective, people in these regions converted to Islām because of coercion and violence.This orientalist claim about Islām can be traced back to some Christian apologists. Their criticism of the spread of Islām by the sword can be dated back to the end of the 7th century and the beginning of the 8th century. Whereas Christianity, positioned as a religion of love, spread all over the world through miracles and evidence; Islām is frequently presented as a religion associated with the sword. Contrary to this view, the majority of Mutakallimūn reject the claim that Islām spread through violence, arguing that preaching and reasoning played an important role in the spread of Islām. This article aims to investigate the aforementioned claim through the works of Christians such as Hūnayn b. Isḥāq (d. 259/873), ʿAmmār al-Baṣrī (800-870), ʿAbd al-Masīh b. Isḥāq al-Kindī (III/IXth century), and Būluṣ ibn Rajāʾ (IV/Xth century).&nbsp;Additionally, this study will undertake a thorough examination and critical analysis of the perspectives and counterarguments put forth by eminent theologians and intellectuals who addressed this claim in the classical period such as Abū alḤasan al-ʿĀmirī (d. 381/992), Qāḍī ʿAbd al-Jabbār (d. 415/1025), Ibn al-Malāḥimī (d. 536/1141), al-Zahidī al-Ghazminī (d. 658/1260), Shihāb al-Dīn al-Qarāfī (d. 684/1285). In opposing this claim, Qāḍī ʿAbd al-Jabbār (d. 415/1025) acknowledges Prophet Muhammad’s (pbuh) use of the sword but stresses that the spread of Islām was not solely through the sword. He particularly points out that despite the oppression and persecution Muslims faced during the Meccan period, people continued to accept Islām. He insists that Muslims chose Islām not because of the sword but despite it. Furthermore, when comparing it with the spread of Christianity, Qāḍī ʿAbd al-Jabbār claims that it was actually Christianity that spread by force and sword during the Constantine period, and emphasises that unlike Christianity, there was no imposition like “either convert or die” in Islām. He draws attention to the dhimmī status as an alternative to these two options.&nbsp;Scholars like al-ʿĀmirī approach the subject from a different perspective, arguing that jihad is a type of war conducted for legitimate reasons and is a mercy for humanity. He emphasises that Prophet Muhammad’s (pbuh) wars stemmed from necessity and that if a solution could have been found without bloodshed, it would have been preferred. al-Zahidī al-Ghazminī emphasises that jihad did not begin with the Prophet Muhammad (pbuh) and presents a historical perspective on jihad, demonstrating that it predates Islamic tradition. He points to biblical prophets such as Moses, Aaron, David, and Solomon who engaged in warfare, establishing that armed struggle was not unique to the Prophet Muhammad’s (pbuh) time. According to al-Ghazminī, the fundamental purpose of jihad is not aggression but rather the protection of people and their property.&nbsp;Shihāb al-Dīn al-Qarāfī draws attention to the contradictions of these claimmakers by reminding them that Christians fought despite their sacred texts’ calls for peace. In al-Qarāfī’s theological framework, jihad embodies both a divine imperative and a commendable practice that has manifested consistently throughout the course of human history. al-Qarāfī further argues that the historical spread of Christianity also occurred through wars and tyranny, and that Christianity could not have survived without this military expansion. al-Hazrajī (d. 559/1164) and al-Qurtubī (d. 671/1273) present similar arguments to al-Qarāfī. These three scholars argue that the historical spread of Christianity also occurred through wars and tyranny, and that Christianity could not have survived without this military expansion. According to them, Christians display an attitude that contradicts their own religious principles that promote peace and prohibit hostility.&nbsp;Ibn al-Malāḥimī addresses the claim that Islām spread by the sword in the context of the necessity of reasoning. It is seen that this claim, which has Christian origins, is also a phenomenon seen among anti-kalam Muslims. It appears that Ibn al-Malāḥimī’s addressees were Muslims, unlike the previous scholars. The person whom Ibn al-Malāḥimī criticises without naming is most likely al-Ghazālī (d. 505/1111). As shown in recent studies, al-Ghazālī is a figure whom Ibn al-Malāḥimī both used as a source and tried to respond to. al-Malāḥimī subjects this claim to critical evaluation by stating that truth cannot emerge through the sword and military victory cannot be the measure of truth. On the other hand, al-Ghazālī adopts an approach that accepts the sword factor and argues that the sword was a more effective factor than reasoning processes, although he addresses this issue from a significantly different context and epistemological framework than the Christian perspective. He thinks that most non-believers became Muslims under the shadow of swords and argues that the sword was a more effective factor than reasoning processes. However, the historical and intellectual background of his treatment of this issue in a very different context and epistemological ground from the Christian claim will be examined.This article aims to comprehensively address the historical and theological perspectives and demonstrate the multifaceted and complex nature of the spread of Islām, which cannot be reduced to a single cause. By examining the writings of Mutakallimūn, it underscores the significance of considering reasoning and rational argumentation among the reasons for the conversion process, while also drawing attention to the necessity of contextualising the role of the sword and conquest within the geopolitical context of the classical Islamic world.

İslâm’ın Şiddet Yoluyla Yayıldığı İddiası: Tartışmanın Tarihsel Kökenleri ve Kelâmcıların Savunusu

Mohammad

Komünistler İsa’yı Bulduğunda: Darbe Sonrası Endonezya’da Dinî Dönüşümler ve Misyonerlik Manzarası

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Nilüfer

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.

Arap Dili Kaynaklarında Hadis Rivayetinin Yeri (Hicri Ilk Üç Asır Örneği)

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.

Otizmli Çocuklar için İlköğretim Din Kültürü ve Ahlak Bilgisi Dersi Öğretim Programı: Otizmlilerde Din ve Din Eğitiminin İmkânı Tartışmaları Çerçevesinde Bir İnceleme

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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.

Hanefi Geleneğinden Klasik Osmanlı Kanunlarına Had-Kısas Dışı Ağır Ceza Formülü

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.

Evlenme ve Boşanma Deneyimleri Arasındaki İlişkide Dindarlık Faktörünün İncelenmesi

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.

ABD’de Hıristiyan Siyonizmi: Kökeni, İnanç Esasları ve Günümüz Amerikan Siyasetine Etkisi

@JOURNAL_BOX_MOSTREAD

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

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

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

Index Islamicus

Scopus

EBSCO

ERIH PLUS

TR Dizin

DOAJ

SOBIAD

ATLA Religion Database

Gale Cengage

Ulrichsweb

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@METRIC_ISSUES

@METRIC_ARTICLES

@METRIC_OPENACCESS

darulfunun ilahiyat

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

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

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

(I)         Address human and social sciences;
(II)         Develop original theoretical and conceptual advances;
(III)        Examine different and new research methods;
(IV)        Present comparative studies using different example cases.

@INFO_TAB_ABOUT

Editor in Chief

Co Editor in Chief

Editorial Management Board Member

Section Editor

Editorial Relations Manager

Ethics Editor

Statistics Editor

Book Review Editor

Methodology Editor

Publicity Manager

Editorial Assistant

Technical Specialist

Language Editor

Editorial Board Member

@INFO_TAB_BOARDS

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.

Aim and Scope

<a href="https://www.scopus.com/sourceid/21101058362" target="_blank">SCOPUS</a><a href="https://search.trdizin.gov.tr/dergi/detay/2132/darulfunun-ilahiyat" target="_blank">ULAKBIM TR Index</a><a href="https://brill.com/fileasset/downloads_products/35122_ii_surveyed_periodicals_2008_2017FINAL.pdf" target="_blank">Index Islamicus</a><a href="https://www.ebsco.com/tr-tr/urunler/arastirma-veri-tabanlari/academic-search-complete" target="_blank">EBSCO Academic Search Complete</a><a href="https://doaj.org/toc/2651-5083?source=%7B%22query%22%3A%7B%22bool%22%3A%7B%22must%22%3A%5B%7B%22terms%22%3A%7B%22index.issn.exact%22%3A%5B%222651-5083%22%5D%7D%7D%5D%7D%7D%2C%22size%22%3A100%2C%22sort%22%3A%5B%7B%22created_date%22%3A%7B%22order%22%3A%22desc%22%7D%7D%5D%2C%22_source%22%3A%7B%7D%2C%22track_total_hits%22%3Atrue%7D" target="_blank">DOAJ</a><a href="https://kanalregister.hkdir.no/publiseringskanaler/erihplus/periodical/info.action?id=495011" target="_blank">ERIH PLUS</a><a href="https://atif.sobiad.com/index.jsp?modul=dergi-sayfasi&amp;ID=0&amp;magazinename=darulfunun%20ilahiyat" target="_blank">SOBIAD </a>Atla Religion Database <a href="https://go.gale.com/ps/dispAdvSearch.do?userGroupName=anon~84c5a0c7&amp;prodId=AONE" target="_blank">Gale Cengage</a><a href="https://about.proquest.com/en/products-services/Ulrichsweb/" target="_blank" style="font-size: 14.6667px;">Ulrichsweb</a>

Indexing and Abstracting

The journal is committed to upholding the highest standards of publication ethics and pays regard to Principles of Transparency and Best Practice in Scholarly Publishing published by the <a href="https://publicationethics.org/" target="_blank">Committee on Publication Ethics (COPE)</a>, the <a href="https://doaj.org/apply/transparency/#principles-of-transparency-and-best-practice-in-scholarly-publishing" target="_blank">Directory of Open Access Journals (DOAJ)</a>, the <a href="https://oaspa.org/" target="_blank">Open Access Scholarly Publishers Association (OASPA)</a>, and the <a href="https://www.wame.org/" target="_blank">World Association of Medical Editors (WAME)</a> on <a href="https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing" target="_blank">https://publicationethics.org/resources/guidelines-new/principles-transparency-and-best-practice-scholarly-publishing</a> The subjects covered in the manuscripts submitted to the Journal for publication must be in accordance with the aim and scope of the Journal. Only those manuscripts approved by every individual author and that were not published before in or sent to another journal, are accepted for evaluation.Changing the name of an author (omission, addition or order) in papers submitted to the Journal requires written permission of all declared authors.Plagiarism, duplication, fraud authorship/denied authorship, research/data fabrication, salami slicing/salami publication, breaching of copyrights, prevailing conflict of interest are unethical 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. *After an author's article is published in darulfunun ilahiyat, a new article will not be published in the next two issues.Plagiarism Submitted manuscripts that pass preliminary control are scanned for plagiarism using iThenticate software. If plagiarism/self-plagiarism will be found authors will be informed. Editors may resubmit manuscript for similarity check at any peer-review or production stage if required. High similarity scores may lead to rejection of a manuscript before and even after acceptance. Depending on the type of article and the percentage of similarity score taken from each article, the overall similarity score is generally expected to be less than 15 or 20%. Double Blind Peer-Review After plagiarism check, the eligible ones are evaluated by the editors-in-chief for their originality, methodology, the importance of the subject covered and compliance with the journal scope. The editor provides a fair double-blind peer review of the submitted articles and hands over the papers matching the formal rules to at least two national/international referees for evaluation and gives green light for publication upon modification by the authors in accordance with the referees’ claims.

Policies

The journal is an open access journal and all content is freely available without charge to the user or his/her institution. Except for commercial purposes, users are allowed to read, download, copy, print, search, or link to the full texts of the articles in this journal without asking prior permission from the publisher or the author. This is in accordance with the <a href="https://www.budapestopenaccessinitiative.org/read" target="_blank">BOAI</a> definition of open access.The open access articles in the journal are licensed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International (<a href="https://creativecommons.org/licenses/by-nc/4.0/deed.en" target="_blank">CC BY-NC 4.0</a>) license.

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

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

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

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

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

Artificial Intelligence Policy

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

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

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

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

Ethics

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

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

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

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

Peer Review

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

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

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

Author Guidelines

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

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

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

Issue Type	Regular
Editor(s)	Necmettin Kızılkaya
Cover (PDF)
Full Text (PDF)
Front Pages (PDF)