Osman

Assist. Prof.

Nilüfer Kalkan

Ahmet

Prof.

Yasin

Assoc. Prof. Dr.

This study focuses on the intellectual life of Mas‘ūd Shirwānī, who has been recognized for his recognized work, yet, information about him remains limited. As an alternative to written works about him, we propose an intellectual biography based on the handwritten majmuas of his period. We also aim to present the statements of early and later sources, which differ and occasionally contradict one another, by analyzing and presenting the codicological findings obtained from them. In other words, the study aims to demonstrate that a biography constructed by combining sources without making a distinction leads to confusion in the different portraits of Shirwānī. As this study aims to present Shirwānī’s intellectual biography by considering his extant works, it highlights the manuscript collections written in the time and geography in which he lived, which relevant studies have neglected thus far. In this manner, the study suggests the possibility of overcoming a few of the difficulties encountered in identifying his life and works. In this context, the article suggests the two manuscripts recorded in the Jārullāh collection, namely, numbers 1437 and 2224 (in the al-Maktaba al-Azhariyya collection), which were copied in the same place and period as thoseof Shirwānī’s life, namely, Timurid Herat in the 9th century. Both contain many works written by Shirwānī as well as important text and information about his relationship with contemporary thinkers. Among them, elucidadting mubahasa, which occurred between Shirwānī and Mīr Atāullāh al-Husaynī on the occasion of a former appointment as a teacher at the Dār al-Shifā, is important in terms of Shirwānī‘s intellectual life. This study endeavors to eliminate a few limited and occasionally misleading studies on Shirwānī’s life by directly referring to the aforementioned sources and witnesses acquainted with Shirwānī. Hence, the study considered first-hand accounts from Ali Shīr al-Nawāyī and Kamāl al-Dīn Bāharzī with Shirwānī at the center and constructed the biography with additional accounts from historians contemporary with Shirwānī such as Handmīr. When comparing between the manuscript collections and biographical works, discussing the two-sided intellectual life of Shirwānī is important. Especially when we consider the portrait drawn in Bāharzī‘s Maqāmāt, which is neglected among Shirwānī biographies, we encounter a devoted follower of the spiritual guidance of Mullā Jāmī, who was included in the circle of Mullā Jāmī‘s irshād. The statements of Nawāyī that evoking this aspect strengthen the aforementioned claim. Analysis of the works attributed to Shirwānī in the manuscript collections indicates that the majority of consist of ta‘liqāts written on the Matāli’ collection, whose text, commentary, and gloss belong to Sirāj al-Dīn al-Urmawī, Qutb al-Dīn al-Rāzī, and Sayyid Sharif al-Jurjānī, respectively. These large and small talikāts, which occacsionally appear as single works, give the impression that they were written by a scholar following al-Jurjānī. Thus, the study infers that Shirwānī wrote his works in accordance with the spirit of the period by adopting the method of tahqīq in these writings, which focus on the theory of definition. This aspect can be viewed as highly technical topics of logic and part of conception such as the discussion of words. One of the secondary outcomes of this study is the necessity of questioning the origin of “al-Rūmī” as nisba described by Kātip Çelebī regarding Shirwānī’s identity and emphasize the possibility that the thinkers referred to by this nisba were different scholars. It is stressed that certain similarities in their lives and works lead to a misunderstanding along this direction.

A Teacher in Timurid Herat: An Intellectual Biography of Mas‘ūd Shirwānī

Ozat

Assist. Prof. Dr.

Mahmut

Jurists of the classical period of Islamic Law related the legal maxim to qarḏ (loan) contracts. The maxim prescribes that any extra benefit arises from a loan should be considered as usury. Upon examination of the fiqh sources it is clear that the suftajah is referred to as an example of a benefit entailing loan. Terminologically, suftajah is a loan of a certain amount of money with the stipulation that the amount be paid in a different place. The jurists hold the view that this act is related to ribā ( interest) in that the lender gets benefit from the contract, since a safe and risk free transfer of his money to the required location is ensured. There are other practical examples of the maxim in fiqh literature, most of which are related to loan (qard) contracts. This paper deals with three aspects of the subject: (1) authentication of the source of the maxim; (2) determining the scope of the maxim and its codes of practice; (3) application of the maxim in some modern financial transactions.The maxim has been both cited and referred to on several occasions in fiqh books of almost all schools of Islamic law. Some of the scholars attributed it directly to the Messenger and narrated it as a hadeeth, while others related it to noble companions, and still others narrated it from the followers (i.e. tābiūn). There are even those who transmitted the maxim without mentioning any chain of narrators, as if it was an axiomatic sentence among Muslims. For the sake of scientific accuracy, we have examined the maxim in terms of narration techniques and determined that the most common usage of the maxim is “ربا فهو نفعا جر قرض كل) “i.e. every loan that entails benefit is usury). However, a variety of textual forms are also included in the hadeeth and fiqh sources. According to the analyses of Imām al-Zayla’ī (d. 762/1360) and Imām Ibn Ḥajar al-‘Asqalānī (d. 852/1449), the chain contains Sawwār b. Muṣ’ab, who is qualified as a weak narrator by experts of biography (i.e. ‘ilm al-rijāl). Thus, most of the scholars, did not deem the maxim as a marfû’ hadeeth due to the technical problems related to the hadeeth chain. Nevertheless, it has gained the status of an irrevocable principle amongst the fuqahā and scholars of the hadeeth. We assume that this is the result of it having been widely used by scholars and not just on account of its origin. We can safely assume this because, according to another well-known maxim, the use of a hadeeth by a jurist (mujtahid) makes it both authentic and sound.As for a detailed description of the maxim, the word «every» (كل (does not denote its direct meaning (ḥaqīqah). This is because not every benefit attached to the loan is usury. For instance, if a creditor made a condition of a guarantee whether in the form of suretyship or mortgage, it is not deemed to be akin to the case of a loan that entails benefit. Then we can deduce that the word «every» is not used explicitly in its direct meaning. Thus, the following distinction should be taken into account: In some circumstances, benefits are considered to be illegitimate because they lead to unfair profit and exploitation of others, while others are considered to be legitimate benefits because they are compliant with the requirements of the contract and with the will of the parties.As to the word «loan» (قرض(, the maxim in question basically means “that any excess stipulated in favor of the lender in the loan contract is ribā”. In other words, the literal meaning of the maxim restricts the scope of the sentence to the loan contract only. However, if we look at the essence and examine the detailed examples, we could perceive that the maxim also suggests the meaning “that any excess stipulated in exchange contracts in favor of one of the parties without any compensation is ribā” (which is the objective and the purpose of the maxim according to the authors).&nbsp;The word «entails» (جرّ ( is not related to natural benefits such as doing a favor or thanking the contractor, but rather it has to do with deliberate and purposeful stipulation of certain benefit, be it uttered by the lender or the contractor or imposed by the custom.&nbsp;When it comes to the «benefit» (نفعا(, which is the core element of the maxim, it has two aspects. Firstly, benefit in terms of a loan contract might be defined as «every condition that causes a material cost to the debtor and turns its benefit to the lender». Secondly, benefit in terms of exchange contracts (المبادلة عقود (might be described as «every surplus of amount or extra condition that is stipulated in favour of any of the contractors without any consideration». In this regard, a combination of contracts, a contract voiding clauses, and contracts which are contingent to an event are examples that are in line with the secondary meaning of the maxim.Lastly, the word «usury» (ربا (in the maxim could have been stated merely in a prohibitive manner, as it is expressed in other forms of the maxim such as «it is undesirable» (مكروه فهو(, «it is prohibited» (حرام فهو(, and «there is no benevolence in it» (فيه خير فال(. However, as the ultimate focus of the maxim is «stipulated excess», there is no doubt that what is meant by the word «usury» is ribā al-qard (ribā of Jāhilīyyah,), if this is a loan contract, and if it is an exchange contract, then what is meant is ribā al-faḏl in a terminological sense.In conclusion, margin practices in currency trading, indexation of loan, and swap operations might be regarded within the scope of practical implementation of the maxim. These three cases may be classified in the following ways: the first two are related to the benefit bringing loan, and the last is about a benefit entailing exchange contract.

A Study of the Source and Code of Practice of the Legal Maxim “Every Loan That Entails Benefit is Usury” and Its Implementation in Modern Financial Transactions

Is it possible to translate the Qurʾān, whose order and meaning is fixed to Allah, into another language? This question is one of the questions that occupy the minds of Muslims most in the modern age. The nationalist movements that emerged with the French Revolution spread to the Islamic geography and pioneered the reinterpretation of the religious values that held the society together from a nationalist perspective. This situation has caused every nation to make an effort to understand, comprehend and live Islam with its own values. These efforts have shown the first fruits in the activities carried out for the translation and explanation of the Qurʾān, which is the primary source of Islam, into the mother tongue of every society.The task of translating and explaining the Qurʾān into Turkish was entrusted to Elmalılı Muhammed Hamdi Yazır by the Grand National Assembly of Türkiye in 1926. After 12 years of hard work, Elmalılı successfully accomplished this task with the interpretation he named Hak Dini Kur’an Dili. Elmalılı, who includes a wide introduction at the beginning of the commentary, makes important explanations about the issue of translation of the Qurʾān. Elmalılı stays away from the political-ideological discussions of the period and relates the issue to procedural issues and deals with it on a more scientific basis. Accordingly, it is not possible to talk about the translation of the Qurʾān without considering the order-meaning integrity because the Qurʾān is the word of Allah in terms of both the rich meanings it contains and the order that conveys this content in a unique style. No translation can encompass this richness of meaning in all its aspects, nor can it fully reflect the subtleties of order. Therefore, translating the Qurʾān into another language is a very difficult task. As a matter of fact, Elmalılı clearly expresses this difficulty in the interpretation of some verses and in the explanations regarding their translation. Despite this, he could not get rid of the criticisms directed especially at the translation part of the tafsir. However, the explanations Elmalılı made about the translation are consistent with the explanations he made in the tafsir introduction. Therefore, it is not possible to properly evaluate the translation part of his tafsir without analyzing all aspects of his views on the translation issue.In this article, Elmalılı M. Hamdi Yazır’s views on the translation of the Qurʾān are examined and issues such as the possibilities, requirements and difficulties of translation are evaluated in detail. In addition, Elmalılı’s explanations were handled in terms of order-meaning unity, and the translation issue was handled in a different dimension. In this context, it was emphasized that it is important to achieve a multi-faceted agreement between the target language and the source language when translating. In literary texts, it is stated that while this agreement is realized through tanzeer, it is not possible to translate divine books through tanzeer because what is said in the divine books is as important as how it is said. This issue has a special importance for the Qurʾān. As a matter of fact the iʿjāz feature of the Qurʾān is more about the way and style of expressing these truths than the truths it contains. This is because in the taḥaddī verses, attention is drawn to this aspect of the Qurʾān and deniers are challenged to bring a likeness of it. Attempts to put forth a word equivalent to the Qurʾān throughout history have not been successful either in their own language or in another language through translation. Our ultimate aim in this study is to add a new dimension to the discussions on the subject by examining Elmalılı’s approach to the issue of translation of the Qurʾān in terms of discoursemeaning coexistence. In this context, qualitative research methods such as documentation, text analysis and discourse analysis were used in the study.

According to Elmalılı, The Possibility of Translation of the Qurʾān in Terms of the Unity of Order and Meaning

Kamil

Restrictions on Private Property Due to Neighborhood Law: The Visibility of Women’s Domestic Private Spaces (Maqarr al-niswān) from the Outside

Prof. Dr.

This article elaborates why Islamic theology (kalam) was very significant to the modern revival of Islamic disciplines, how a link was established between modern Western and Ottoman thought, and what kind of insights were produced by the representatives of the movement about its substance and boundaries. In such a relationship, the aspects of reviving Islamic disciplines became the subject of many studies. The scholars who contributed to the revitalization efforts in religious thought presented an alternative view to the intellectuals who turned to the materialist and positivist understandings that emerged in Europe during the Ottoman modernization process. Those who seek renewal in Islamic disciplines have rejected the arguments of encounter between Islamic thought and change, or religion and science. Therefore, they had a unique attitude towards the new situation they faced, namely the modernization represented by Europe. This approach neither completely rejects or ignores modernization, nor accepts it in all its aspects. As in all previous “encounter” situations in the history of Islamic thought, intellectuals evaluated the traditions they faced and subjected them to interpretations that could be internalized. The attitudes of the Jewish and Christian theological systems were similar when faced with ancient Greek philosophy. For this reason, the intellectual attitude became more comprehensive, more innovative, and diverse in a gradual process. The most important contributions of scholars engaged in modern Islamic theology are their efforts to reconstruct the rational discourse of Islam and to create a new framework for kalam that will combine the traditional historical heritage of this discipline with some modern developments.For this reason, examining the revitalization efforts and comparing the views of Muslim theologians with the currents of thought of the period help to show that the understanding of renewal is also found in the Islamic tradition, and that religious thought and modernization do not have opposite ends. As is known, the roots of the modernization process go back to the early 18th century, but the process increased in the 19th century. As a matter of fact, major world religions confronted similar difficulties of expression when explaining their traditions to younger generations. The Islamic world also experienced substantial changes after the 17th century with educational reforms and the establishment of modern schools. Ottoman intellectuals began to examine the relations of faith, reason, and modern life as a reflection of&nbsp;the increasing prevalence of modern education, the orientation to modern science and thought, and cultural interactions. This prompted them to reconsider kalam as a discipline that comes from tradition, but at the same time takes modern perspectives into account.In historical studies on modernization and cultural change, societies or thinkers have been easily classified by binary distinctions such as modern/traditional or progressive/conservative. This is because, until recently, intellectuals have been inclined to see a total distinction between the traditional and modern. Increasingly, however, such binary structures have shown that tradition is not in opposition to social transformation but can emerge as an element that facilitates change. This is because the new comes out of a tradition with all its diversity and variability, and likewise, tradition has its own flexibility. Tradition and modernization cannot simply be reduced to mere opposites, as each embodies something of the other. Thanks to the change and renewal of the universe, sustainability and continuity in life are possible. Therefore, the renewal of religious sciences means the continuation of the existence and validity of those sciences. According to İzmirli İsmail Hakkı, as the main representative of the new kalam, the old version of Islamic theology lost its effectiveness and vitality because the texts of the field were less sophisticated texts that did not meet the new circumstances of the new age and the challenges of the materialistic approach in science. However, in İzmirli’s time, scholars still acknowledged the prominence of this field in Islamic thought, its close association with philosophy, and its flexibility in appropriating new methodologies and ideas. Therefore, they considered kalam to be the most suitable discipline for their attempts to revive the main field of Islamic religious thought, in order to encounter the challenges of modern philosophy and science.

An Analysis of the New Kalam Movement in Its Historical and Intellectual Context

Aziz

Res. Assist.

Birgiwī Mehmed Efendi (d. 981/1573), who wrote his works to provide solutions to the problems he saw in society, is one of the famous scholars of the Ottoman state. These works of Birgiwī were highly respected by society and attracted great interest from scholars. Many of these works have been topics of further study including commentaries, glosses, naẓm, abridgments, and translations. With this in mind, there are works that were erroneously attributed to him such as a 6-sentence treatise known as Lughaz al-Birgiwī or Risālat al-Tawḥīd.In this article, the consequences of attributing a work to someone else are briefly mentioned by giving the example of Birgiwī’s inaccurately attributeed treatises such as Ziyārat al-qubūr and Aḥwāl al-aṭfāl al-muslimīn. Afterwards, the Arabic text and meaning of this lughaz/riddle, which deals with the tawḥīd in terms of nafiyy and proof, are explained. However, the six options in which the lughaz is mentioned are not given and their meaning is not explained. This is because the meaning changes according to the pronunciation and the meaning of the lughaz is explained accordingly. This, in turn, varies according to the interpretation of the person who solved it.Afterwards, the eighteen works that were identified in the Manuscript Libraries and the commentary gloss literature formed around this work are first introduced, then references are made to academic studies on these works, if any, and the beginning and end are presented to guide the researchers.&nbsp;The author of three of the eighteen works could not be identified and there was no information about another one other than the author was a muftī. Some of the writers, such as Akkirmānī (d. 1174/1760) and Abū Saʿīd al-Khādimī (d. 1176/1763), wrote commentaries on Birgiwī’s other works, and almost all of the commentators attributed the lughaz to Birgiwī, even if in imprecise terms. One of the commentators, Lālezārī (d. 1204/1789), attributed the lughaz to Birgīwī as he took it from Ibn al-ʿArabī’s (d. 638/1240) works al-Jalāla and al-Futūḥāt alMakkiyya; however, the fact that Birgiwī did not quote Ibn al-ʿArabī even once in his famous work al-Tarīqat al-Muḥammadiyya, which he wrote in the field of Sufism and ethics, showed that this possibility is very weak.After the commentaries and glosses, which were written around the 12th century, it showed that the first person to attribute the work to Birgiwī in the modern period was Hüseyin Nihal Atsız (d. 1975) and that the lughaz began to be counted among Birgiwī’s work in later studies.As a result of the research conducted at the end of the article, it revealed that the real owner of the lughaz was Muḥyiddīn Ibn al-ʿArabī. As a matter of fact, Ibn al-ʿArabī’s work al-Abādila, in which he made fictional characters speak, showed that the lughaz was spoken by a fictional character named ʿAbdullah b. ʿAbdilbārī b. ʿIsā. So, by giving a picture of the part of this lughaz that was written in 663/1265, 250 years before Birgiwī was born, in a copy in Köprülü Library, Fazıl Ahmed Pasha, it is clearly shown that this work does not belong to Birgiwī.&nbsp;In addition, the work of al-Madārī Ibrahim b. Mustafa b. Ibrahim al-Khalabī (d. 1190/1776), who came to Istanbul in the 18th century and worked as a scribe in Rāğıb Pasha Library, and where he annotated this lughaz attributing it to Ibn al-ʿArabī.As a result, scholars who lived in the provinces generally wrote commentaries on the lughaz, while scholars in the center were not aware of it. Among the commentaries, there are more than ten manuscript copies of al-Khādimī and al-Niğdevī’s commentaries, while others have relatively fewer copies – some of them have only one copy.&nbsp;There is not any concrete data on who, when or why the lughaz was attributed to Birgiwī, and the scholars who commented on the lughaz were not concerned with these questions and did not seek answers to them. As a matter of fact, the commentaries stated in the introduction that these writers wrote their works in line with requests directed to them to solve whether or not the lughaz attributed to Birgiwī was true and they did not question the reliability of the attribution of the work to Birgiwī or by whom it was made.Finally, a table showing the manuscript libraries in which the lughaz and the commentary and gloss literature, which are generally in manuscript form, can be found is shared as an appendix.

The Original Author of the Lughaz Concerning Kalimah alTawhīd Attributed to Birgiwī and Commentaries on this Lughaz

Gökhan

There is no agreed upon definition for the different legal concepts related to a financial leasing contract. Financial leasing has always included different content and functions in its structure. Previously, it was not intended for financing in the current sense, but was used as a marketing technique to increase the sales between two parties, the seller and the customer.It acted as a precautionary measure for the seller to protect the property of goods against risks such as failure of the customer to pay the full price or bankruptcy in installment sales. Later, it turned into a financing technique with the addition of a third party as a financial leasing company.&nbsp;There are different opinions regarding the legal nature of financial leasing and the determination of provisions to be applied since the emergence of financial leasing. There are many reasons for these differences of opinion, but the fact that there is no legal regulation about it and that it contains elements of more than one contract are among the most important of these reasons. The elements of other contracts that are included: the fee is more than the precedent value and includes the sale price the contract period covers the economic life of the goods, the lessee has the right to acquire the property at the end of the term, the benefits and losses arising from the contract belong entirely to the lessee, and that the property serves as a guarantee for the lessor.&nbsp;In order to deal with a financial leasing contract from a holistic view,the form and content of the contract must be determined as much as possible, before the determination of the qualifications made in the field of Islamic law. Then, the question of how this type of contract is perceived legally in different societies is emphasized.The approaches of different countries’ legal systems regarding the legal nature of financial leasing and the forms of legal regulation are discussed through examples within a framework determined by following the chronological method. According to this, lawyers approached the subject primarily based on wording or meaning. In addition, this study aims to determine the provisions to be applied from this wholistic view by examining whether there is a single contract or more than one contract and why it cannot be separated from each other in the financial leasing transaction. In this framework, there are different opinions depending on the form of the contract such as; a mixed contract, a idiosyncratic utilization contract, a convertible lease contract, a sui generis contract, a idiosyncratic loan contract, lease contract or atypical lease contract, in which the elements of sale, installment sale and power of attorney are brought together.Today, studies in Islamic law are generally focused on Fiqh problems in the structure of a financial leasing contract and determining its ruling in terms of fatwa. However, how the applied provisions and the encountered problems are evaluated and resolved depends primarily on a determination of the legal nature of the contract. If exact qualification cannot be made, it is not possible to reach correct results for the provision.The primary aim of the study is to examine the views on the legal nature of a financial leasing contract in Islamic law and to make a comparative analysis by determining the reasons for these views. In this context, different opinions that have been put forward by today’s fiqh researchers regarding the legal nature of financial leasing contracts is that it contains elements of more than one type of contract such as rental or installment sales, and that it is a mixed, unified or sui generis contract.In this study, attention is drawn to the final points of approaches that try to explain financial leasing through a single contract, such as rentalor installment sales. In particular, by accepting financial leasing as a new contract, qualifications made on the basis of the distinction between named and unnamed contract based on Roman law are insufficient on their own. It is argued that the theoretical framework of these qualifications should be clearly determined by taking into account the structure of Islamic law and the problem of method regarding how and to what extent private law rules are applied to this contract.&nbsp;Issues surrounding a financial leasing contract such as purpose, function, the establishment and termination forms, as well as the emphasis of various elements from different perspectives, are effective in shaping the opinions put forward for the legal characterization. In addition, each legal system has made sense of and justified financial leasing contract elements within the framework of their countries own structural features. The legal nature of the financial leasing contract in Islamic law mostly reflects the way of thinking of other legal experts. This study concludes that financial leasing is a mixed contract that includes some elements belonging to typical contracts and some idiosyncratic elements in its structure. The study also concludes that the application of the provisions determined by the parties in the contract will be more accurate in terms of the realization of the objectives envisaged by the relevant contract, as long as it does not contradict the general principles of Islamic law and the general theory of contracts.

Discussions on the Legal Nature of Financial Leasing Contract

Salih

Res. Assist. Dr.

A trust arises when an individual’s property is transferred to someone who promises to keep it separate from his or her assets and to manage it for the benefit of the beneficiary. The institution of the trust first emerged in English law and was later adopted by civil law and mixed law. There are many theories about the origin of trusts, the most prominent and popular of which is the Islamic waqf theory. Important similarities exist between waqf and trust systems. Both structures are quite similar in terms of their main objectives developed they developed in two different socio-economic environments and have different historical and religious backgrounds, there are significant structural and functional similarities between these two structures. While there are studies on the similarities and differences between these two structures, no independent study has yet adequately compared the managers of these structures. The result of this study showed that there are significant common points between waqf and trust structures.&nbsp;The institution of the trust frequently attracts the attention of scholars because these institutions consist of a multifaceted structure. Although trusts have existed since the Middle Ages, it was not until the 16th century that they became a legal structure. Indeed, the name “trust” was only given to it in that century. Before the 16th century, the institution was known as “use” and was mainly a means by which people could get rid of certain financial burdens. After the 16th century, this structure was transformed into a legal system.&nbsp;While some scholars argue that the institution of the trust is an achievement of the English legal system, others argue that it was influenced by previous legal structures. The first researchers on this topic claimed that the idea of a trust system was influenced by the Roman institution of fideicommissum. This theory was adopted by the scientific community for a long time. Later, the English jurist Frederic William Maitland and the American legal scholar Oliver Wendell Holmes based the origins of a trust system on Salmannus. This theory, which was put forward at the end of the 19th century, was also widely accepted by western scholars. However, both theories were criticised in many respects. Last century, many scientists argued that the trust system is based on an Islamic waqf, a theory which is still popular and which attracts attention today. According to the theory put forward in the twentieth century, a trust is similar to a waqf in terms of structure and function. The historical proximity between them also confirms this.There are many comparative studies on waqf in the Islamic world and on the institution of the trust in English law. As far as can be ascertained, the first of these is “Note on the Origin of Uses and Trusts-Waqfs” written by Ann Van Wynen Thomas in 1949. In her study, Thomas mentions some basic information about waqfs and highlights that the waqf may have influenced the trust. Another study is Henry Cattan’s article, “The Law of Waqf”, published in 1955. In this study, Cattan explains the basic similarities and differences between the Islamic waqf and the English trust. Another important study on the subject was conducted by Monica M. Gaudiosi in 1987. In her study titled “The Influence of the Islamic Law of Waqf on the&nbsp;Development of the Trust In England: The Case of Merton College”, Gaudiosi compares waqf and trust in the case of Merton College, founded in Oxford in 1264, and analyses the similarities and differences between them. Apart from these, Avisheh Avini’s “Origins of the Modern English Trust Revisited”, Andrew White’s “Breathing New Life into the Contemporary Islamic Waqf: What Reforms Can Figh regarding Awqaf Adopt from the Common Law of Trusts without Violating Shari’ah”, Mohammad Abdullah’s “Application of Discretion and Certainties in Waqf Vis-A`-Vis Trust”, Haitam Suleiman’s “The Islamic Trust waqf: a Stagnant or Reviving Legal Institution?” and Şahban Yıldırımer’s “The Islamic “Waqf” Institution as the Origin of “Trust” in Common Law”. In the aforementioned studies, waqfs and trusts have been compared in terms of structure and function, while the managers of the two systems were only compared at a superficial level.&nbsp;In many respects, there are quite obvious similarities between waqf and trust managers. Their authorization to spend on behalf of the structure they are responsible for administering shows the extent and scope of this similarity. In this study, the definition and nature of the trust, the theories about its origin, the definition and nature of the waqf, the basic similarities and differences between the waqf and the trust, as well as the situations in which the managers of a waqf and a trust can borrow on behalf of the structure whose administration they are responsible for, and the level of borrowing authority that is granted to them will be discussed. This latter topic will be addressed from several aspects, such as whether waqf or trust managers have the authority to carry out the borrowing process alone, who will be responsible for the debt taken on behalf of the institution, how the debt will be repaid, who the addressee of the creditors is, and whom they can sue in case of a problem related to the payment of the debt.

Comparison of Trust and Waqf Managers in terms of Borrowing Powers

Semih

Öğretim Görevlisi

Following Mehmed the Conqueror’s capture of Constantinople on May 29, 1453, the view of this historic ancient city began to change. After the conquest in particular, the Naama Jaish who’d participated in the conquest, notably the Mubarak Soldiers, were a notable part of the vanguard restoring this city under Islamic order. In this regard, Kasap Ilyas Bey, who oversaw the army’s meat supply during the conquest of Istanbul, acted as the army’s butcher chief. Because of this, the mosque, graveyard, and neighborhood named after Kasap Ilyas Bey are located on Kasap Yolu [Butcher Road] in the city. Before the conquest of Constantinople, the Romans had utilized this road for feeding the city with meat. As a result, following the conquest, this road remained in use for transporting meat supplies. Kasap Ilyas Bey, the head butcher of Mehmed II’s army, became responsible for the city of Istanbul’s meat supply after the conquest and so spent the remainder of his life in this location. As a result, the mosquecentered foundation bearing his name is also located on this site.&nbsp;Kasap Ilyas Bey erected a foundation on Kasap Yolu 40 years after Istanbul’s conquest, which had the tomb of a man dating back to 886 AH/1480 CE with this foundation’s plot. When Kasap Ilyas Bey died in 900 AH/1494 CE, his body was interred in the southeast corner of the foundation near this other tomb. After his burial, this location continued to remain in existence for three centuries as a tomb with a hajat [wish prayer] window facing Kasap Ilyas Street. Later on, as Istanbul began to change from a metropolis to a necropolis in the 18th century, civilians started being buried in the courtyards of monumental buildings such as masjids, mosques, and dervish lodges in the city’s metropolis. In this way, the courtyard of Kasap Ilyas Bey Mosque where Kasap Ilyas Bey’s tomb is located became a graveyard used for burial sites at the beginning of the 18th century.The first sections of this article concentrate on Kasap Ilyas Bey’s life, his mosque-centered foundation, and his neighborhood as it evolved over time. While forming this first section, basic materials relating to the conquest of Constantinople were used as a basis for information about Kasap Ilyas Bey. In addition to these sources, studies conducted by current researchers on this subject have also been thoroughly investigated, because the Kasap Ilyas Bey foundation was later turned into a neighborhood. This section also examined as primary sources Ikinci&nbsp;Vakfiye at Fatih Mosque dating back to 901 AH/1495 CE, Ayasofya Vakıfları Tahrir Defteri dating back to 926 AH/1519 CE, İstanbul Vakıfları Tahrir Defteri dating back to 953 AH/1546 CE, Hadîkatü’l-Cevami dating back to 1201 AH/1787 CE, and Mahalle Esâmi Cedveli dating back to 1338 AH/ 1922 CE. Moreover, archival research was conducted on Kasap Ilyas Bey, his foundation, mosque, and tomb in the Ottoman State Archives.The article’s second section investigates the tomb and also the graveyard that started to form in the courtyard in the 18th century. In this context, the second section carries out an inventory study on the footstones and headstones placed there using scientific methods to identify the historical evolution of his tomb and the mosque graveyard, with the Graveyard Inventory Survey being found in the Appendix. The Graveyard Inventory Survey allowed a chronological inventory of the graves situated there to be formed and includes a detailed analysis of the varieties of headstones and footstones discovered in these tombs, as well as the topknot types, decorative characteristics, the written composition of the inscriptions on the headstones, the methods, and materials. In this way, the scientific and artistic value of the graveyard’s headstones has emerged in terms of art history.&nbsp;In the light of these data, the graveyard at Kasap İlyas Bey Mosque has been determined to contain important examples of Ottoman art. Motifs belonging to Classical Ottoman, Baroque, Empire, Eclectic, and Neoclassical art are seen respectively in Ottoman art and have been identified in the ornamental work on the footstones and headstones in this graveyard. Furthermore, the headstones of several graves in the graveyard were treated with a level of proficiency comparable to Western art sculpture. Kasap Ilyas Bey was instrumental in the existence of an Ottoman neighborhood, masjid, tomb, and graveyard in Istanbul. He was the founder of a historical and cultural legacy that is one of Ottoman Istanbul’s jewels and continues to draw people’s attention today. As a result, Kasap Ilyas Bey’s tomb, mosque, and later-formed graveyard have long been symbols that closely represent Istanbul’s original existence. And the graveyard has been a micro-level example of evidence of the gradual transformation of the metropolis of Ottoman Istanbul into a necropolis since the second half of the 17th century.

Tomb to Graveyard The Graveyard of Kasap Ilyas Bey’s Mosque in Terms of Ottoman Art

Esat

The Neoclassical Elements in Maḥmūd Sāmī al-Bārūdī’s Poetry

İsa

Hanafī jurist and Ash‘arī theologian Muhammad b. Ahmad b. Muhammad played an important role in the period in which he lived. Abū Djafar al-Simnānī was born in a place called Simnān in 361/971-2 and died in Mawsil in 444/1052. He lived mostly in Baghdād and later in Mawsil, where he acted as kādī. In fiqh, it is stated that he wrote several works, the titles of which are not known. Above all, however, he was known as a theologian a Hanafī adherent of the Ash‘arī doctrine, of whom there were but few at the time. His master was the kādī Abū Bakr al-Bāqillānī, himself a Mālikī; al-Simnānī was known as his main disciple. Abū Djafar al-Simnānī’s son, Abū al-Hasan Ahmad had a very similar profile to his father: he was both Hanafī and Ash‘arī, and was also a kādī in Baghdād.Although many names are included in the list of his masters and disciples, the point that should be emphasized in Simnānī’s life adventure is that he was Bāqillānī’s disciple and Bācī’s master for a year. In this context, the sequence of (1) Ash‘arī (2) Bāhilī and Tā’ī (3) Bāqillānī (4) Simnānī (5) Bācī is worth mentioning in terms of both Simnānī’s world of thought and his influence on Islamic thought. In the work that has survived, Simnānī gives some details about his own works. Many of them are on the science of kalam. His work entitled al-Tabaqāt fī al-Qadr and comments about a third book of his containing the same subjects are mentioned in his work. Ibn Hazm also mentions another book of Simnānī besides Kitāb al-İmāmah, and from the evaluations he has made, it is understood that this work is not the same as al-Bayān that still exists today. In the light of this information, apart from the works of fiqh, it can be said that he has at least four books; including al-Bayān which have survived to the present day and his works on fate, imamate and theology.From historical sources it is clear that most of the information about Simnānī is given in the works of Ibn Hazm and later in Ibn Taymiyya. As a matter of fact, Ibn Hazm is the only name that cannot be left out regarding Simnānī, about whom there is not much information other than encyclopedic knowledge. However, it has been determined that the sources used&nbsp;by Ibn Hazm in his evaluations about Ash‘arism are limited because he only makes use of Simnânî’s works. It should not be forgotten that Ibn Hazm’s assessments of Simnānī’s are based on insults and criticism, and that the narrations he conveys should be interpreted in the light of Simnānī’s own work and other sources.The aim of this article is to determine Simnānī’s place in Islamic thought and in particular in Ash‘arism. The author’s ideas and world of thought are determined by the method of focusing on the person. In addition, this article, sheds further light on some opinions about the author based on his only surviving work thanks to cross-readings made from different sources. Simnānī, who lived right after the establishment of Ash‘arism, followed Bāqıllānī’s system and was instrumental in transferring his thoughts to the West and especially to Andalusia. In this study, determinations are made about the status of the “Bāqıllānī tradition” followed by Simnānī and the development of this tradition. In addition, the details of the views attributed to Simnânî on issues such as the attributes of Allah, the institution of prophethood and the virtue of Muhammad and his ideas on these issues are examined. This article seeks to demonstrate that Simnānī is an important link in the chain of the historical development of eleventh century Ash‘arī thought. The article seek to show that his work al-Bayān an usūl al-īmān is a valuable work that reflects the characteristics of “classical and theological Ash‘arism”.

Hanafī-Ash‘arī Abū Djafar al-Simnānī and Accusations Against Him

Mine

Merve

Determining or assigning the sex of a newborn baby can be a complicated matter. Those with a male chromosomal structure may look like a typical woman, and those with a female chromosomal structure may look like a typical male, or people may have ambiguous external genitalia. This phenomenon is expressed through concepts such as disorders of sexual development (DSD), intersexuality, hermaphroditism, and androgyny, and came under the guidance of religion and law as well as medicine even prior to Islam; as of the 20th century, however, such matters have come increasingly under the supervision of medicine, due to surgical interventions having allowed for the removal of unwanted sexual organs or tissues from the bodies of individuals with DSD who have been assigned a specific sex. However, this does not mean that the sciences of religion and law are isolated from medical data in addressing DSD. Individuals with DSD certainly existed in society in the early classical periods of Islamic law. Because the phenomenon of DSD primarily concerns the human body, the classical period Islamic jurists necessarily had to first deal with the medical aspect of the issue. The jurists thought that sex should be assigned before establishing legal norms for individuals with DSD. To this end, they first tried to analyze who would be included in the taxonomy of DSD. Thus, jurists developed methods for assigning sex, after DSD phenomena became identifiable by being distinguished from other sexual variations. Without imaging methods such as ultrasound, genitography, or MRI in classical times, Islamic jurists developed sex assignment methods by comparing the anatomy of other humans and animals. As is understood from the sex assignment methods they established, they were aware of internal and external genital organs and hormonal changes. They were also aware that sex has not only biological but also psychological aspects. Even by considering that typologies of sex had complex structures, individuals were still found with DSD’s whose sex could not be assigned at that time. Although classical Islamic jurists could not determine the sex of these individuals biologically, they did legally include them in one of the binary configurations of sex and prepared special legal norms for them.&nbsp;This article discusses the DSD optimal care standards in classical Islamic law comparatively with the standards of care in contemporary medicine and aims to reveal how classical Islamic law approached DSD from a medical point of view. By using comparative analysis and personal interview methods, this study focuses on where the optimal care standards of classical Islamic law regarding DSD stand in relation to data regarding contemporary medicine. In this context, the study discusses topics such as how both disciplines define DSD, what categories they classify, their diagnosis and treatment methods, and which sex assignment criteria they regulate. The study takes the decisions of the Intersex Consensus Meeting that was held in Chicago in 2005 and have since been continuously updated into consideration and as a result has determined the perceptions of classical Islamic law toward DSD on one hand to parallel that of contemporary medicine while on the other to also differ. Classical Islamic law defines DSD (al-khunūthah) as individuals with external genitalia of both sexes (ambiguous genitalia) or individuals without external genitalia of any sex. This definition shows that classical Islamic law and contemporary medicine agree that individuals with ambiguous genitalia should be included in the DSD classification. In contrast, classical Islamic jurists’ inclusion of people with no external genitalia of any kind in the category of DSD is deemed to result from anomalies that occur during the development of the digestive system (cloacal malformations) in contemporary medicine. This difference is because DSDs in classical Islamic law are not seen as a disorder of sexual development but rather to involve conditions that make phenotypic sex uncertain. Therefore, certain cloacal malformations are included in the DSD taxonomy of classical Islamic law as they make external genitalia atypical.Classical Islamic jurists sought a solution to the phenomenon of DSD with the limited medical facilities of their time. They developed unique definitions, taxonomies, and sex assignment methods for this phenomenon. However, when considering that their judgements were made according to the medical possibilities of their time, the solutions should be updated using developments in medicine. Thus, by drawing attention to the issues of DSD, for which classical Islamic law laid the foundations, this study aims to benefit modern Islamic jurists’ production of up-to-date and original solutions to DSD-related problems.&nbsp;

Reconsidering Classical Fiqh’s Approach to Disorders of Sexual  Development: A Study in View of Current Medical Knowledge

Mustafa

In Islamic law, judgments are legally secure and cannot be dismissed without a legal reason. The decision of the qadi (judge) cannot be reversed without a legal reason. In terms of reversing decision, discussions have occurred as to whether appealing a court decision was possible in Islamic law. The majority of Islamic jurists have accepted that court decisions can be appealed under certain conditions. According to Islamic law, a judicial decision can only be reversed due to non-compliance with procedural law. Therefore, an appeal is possible in cases that necessitate a reversal, such as violations of the rules of a trial or contradictions of clear evidence, conclusive texts or consensus. Reversing a decision that has been revealed to be unlawful is a duty both for the judge who made the decision and for higher courts.In Islamic jurisprudence, courts are generally established as a single stage. Because the decisions rendered in accordance with procedural law were considered final in these courts examining an appeal was an exceptional event. However, this does not mean that courts of appeal have not existed in the Islamic legal system.In the history of Islamic law, many different institutions have been established that fulfilled the function an appeals court. These institutions had generally not been directly tasked with appeals. The Majlis-i Tadkīkāt-i Sharʿiyya, was established after the Tanzimat in the Ottoman Empire as one of the institutions that fulfilled the function of an appeals court in the history of Islamic law. However, this institution was primarily tasked with appeals, unlike the institutions that had fulfilled the function of an appeal court up to that time. The Majlis-i Tadkīkāt-i Sharʿiyya, examined appeal reviews regarding the decisions given by the sharia courts. This institution was established in 1861. In 1873, a regulation was issued concerning this institution’s assembly and operational conditions. This institution lost its ability to fulfill its function once the Sharia courts were assigned to the Ministry of Justice in 1917. In 1920,Majlis-i Tadkīkāt-i Sharʿiyya was seen to have restarted its operations until it was abolished alongside the sharia courts in 1924.The institution responsible for the appellate review of Shariah court decisions was the Majlis-i Tadkīkāt-i Sharʿiyya. Therefore, the appeal reviews concerning cases falling under the jurisdiction of the sharia courts would be held in the Majlis-i Tadkīkāt-i Sharʿiyya, without being subject to any limitations. The cases that fall under the jurisdiction of shariah courts can be classified headings such as waqf law, personal law, family law and inheritance law. In addition, certain types of crimes under criminal law could also be evaluated in this context. For some cases that fall under the jurisdiction of shariah courts through various regulations, making appeals became mandatory. In particular, a compulsory appeal application was found in terms of decisions made regarding personal law, waqf law, family law and retaliatory decisions. However, decisions regarding marriage, divorce and retaliation would later be excluded from the scope of compulsory appeals. In addition, cases regarding accusations against judges of the sharia courts fell under the jurisdiction of the Majlis-i Tadkīkāt-i Sharʿiyya. The supervisory duty of the shariah courts was also the duty of the Majlis-i Tadkīkāt-i Sharʿiyya. As can be seen regarding the decisions examined within the scope of this study, reviews were seen to have been conducted on these mentioned issues in the Majlis-i Tadkīkāt-i Sharʿiyya. These decisions, especially the appeal reviews regarding the procedural law were quite numerous. In addition to these, the Majlis-i Tadkīkāt-i Sharʿiyya also gave opinions about regulations that were brought to its attention. The Majlis-i Tadkīkāt-i Sharʿiyya also examined issues related to fees and presented its opinion. This institution would make ijtihad regarding the disputes that came before it when necessary.

Appeal in Islamic Law: The Example of Majlis-i Tadkīkāt-i Sharʿiyya in the Scope of Jaridah al-Ilmiah

Ubeydullah

Seyid

Lost literature represents a predominant problem for scientific communities worldwide. Some of these books pertain to musical knowledge. Abd al-Qadir Maraghi wrote some of the most influential texts on musical theory, including Câmi‘u’l-elhân (Jâmiʿ al-alḥân), Makâsidu’l-elhân (Maqâṣid al-alḥân), and Şerh-i Edvâr (Sharh al-Adwâr: commentary on the Kitâb al-Adwâr of Ṣafî al-Dîn al-Urmawî). These texts are still housed in libraries and offer information about his other lost works, for instance, Kenzü’l-elhân, Risâle der Istıhâb-ı Gayr-i Ma‘hûd, and Kitab-ı Lahniyye. This article provides a comparative analysis of this information. Among these lost texts, Kenzü’l-alhân is known as Maraghi’s work. However, the scientific world is not even aware of the existence of Maraghi’s other lost texts, Risâle der Istıhâb-ı Gayr-i Ma‘hûd and Kitâb-ı Lahniyye. This paper combines all available intelligence on these works with information acquired from other texts by Maraghi.Kenzü’l-elhân (Qanz Al-Alḥân) represents Maraghi’s first lost text. Our knowledge of this work is based on the information Maraghi conveyed in his other extant books, Câmi‘u’l-elhân (Jâmiʿ al-alḥân), Makâsidu’l-elhân (Maqâṣid al-alḥân), and Şerh-i Edvâr (Sharh al-Adwâr). Maraghi wrote in Câmi‘u’l-elhân, Makâsidu’l-elhân, and Şerh-i Edvâr that readers should consult Kenzü’l-elhân to learn more about certain themes he addressed in these works. Maraghi’s transmission of this information allows us an insight into the contents and topics of Kenzü’l-elhân.Câmi‘u’l-elhân is the first of the three extant works by Maraghi. We can infer that Kenzü’lelhân was copyrighted before Câmi‘u’l-elhân because the latter alludes to the lost Kenzü’lelhân. Two copies of Câmi’u’l-elhân remain: an original handwritten manuscript dated 808 (1405) and a copy dated 818 (1415). Thus, it is deduced that Maraghi wrote Kenzü’l-elhân before 808 (1405), the copyright date of Câmi‘u’l-elhân. Maraghi’s historical references to Kenzü’l-elhân in Câmi‘u’l-elhân also allow us to estimate the copyright date of the lost book by informing us of the date after which Kenzü’l-elhân was written.Maraghi mentioned in the famous nevbet-i müretteb assembly held a day before Ramadan on 29 Şaban 778 (January 11, 1377) that he could compose a nevbet for each day of the month of Ramadan. Maraghi then composed a total of thirty nevbets in one night, one for each day of Ramadan. This feat attracted much attention. Maraghi revealed this incident in Câmi‘u’lelhân, stating that he had more comprehensively elucidated the melodies and artistic features of his compositions along with relevant annotations in Kenzü’l-elhân. He advised his readers to refer to Kenzü’l-elhân to better understand his compositions. This detail enables the conclusion that Maraghi wrote Kenzü’l-elhân after 778 (1377). Consequently, Kenzü’l-elhân was written between 778 and 808 (1377–1405).Abd al-Qadir Maraghi’s second lost book was essentially on melodies and was titled Risâle der Istıhâb-ı Gayr-i Ma‘hûd. Maraghi discussed oud tunes, utilizing the term ıstıhâb (اصطخاب ( in the fourth section of the fifth chapter of Câmi‘u’l-elhân, titled “beş telli ud-i kâmil” (The Perfect Oud with Five Strings). Maraghi asserted that the tunes were labeled Şedd by some performers.After this exposition, Maraghi mentioned that some of the tunes (Şedd) played on the oud were common (ma‘hûd معهود (and some were uncommon (gayr-i ma‘hûd غیرمعهود(. He further noted that he had recorded all variants of all the tunes in a Risâle (booklet) and that anyone could refer to that book, Risâle der Istıhâb-ı Gayr-i Ma‘hûd.Therefore, Maraghi elucidated 1001 variants of the aggregate of 2401 uncommon melodies in Câmi‘u’l-elhân and elaborated on 1400 variants (2401-1001) of these unusual tunes in the lost Risâle der Istıhâb-ı Gayr-i Ma‘hûd and Kenzü’l-elhân.Maraghi’s third lost book was titled Kitâb-ı Lahniyye. Maraghi alluded to this text as one of his existing works when he was writing Makâsidu’l-elhân, which is the only work that contains a mention of Kitâb-ı Lahniyye. However, not all copies of Makâsidu’l-elhân carry this information. The title Kitâb-ı Lahniyye is only observed in manuscripts copied from the first version of Makâsidu’l-elhân. Unfortunately, no further information remains on Maraghi’s Kitâb-ı Lahniyye.

The Extant Unreached Works of Abd al-Qadir Maraghi to Our Time

Musa

The Appellation Ṣāḥib Sunna in Classical Islam: How Sunnism Came To Be

Abdurrahim

A Research on the Historical Transformation of the Aesthetic Texture of the Andalusian City of Ishbīlīyah

İsmail

An Evaluation on Islamic Legal Thought and Fuzzy Logic

Tugay

Is Theism Really Coherent? Theism as a Cumulative Hypothesis and the Evaluation of the Probabilistic Arguments for the Existence of God

Mehmet

Does Ambiguity Create a Progressive Culture? The Projection of New Orientalism in an Alternative Cultural History Writing

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@JOURNAL_BOX_EARLYVIEW

Şahabettin

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

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

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Serhan

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

Surat Al-Infitar in Terms of Qur’anic Style

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Journal of Islamic Review - İslam Tetkikleri Dergisi  is an open access, scholarly, peer-reviewed journal published biannually in March and September. The journal was founded in 1953. Manuscripts submitted for publication should be in Turkish, English or Arabic.

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

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

Brief History

With the closure of İstanbul Dârulfünun (University) Faculty of Theology in 1933, the Institute of Islamic Studies, established within the Faculty of Literature, was closed down in 1941, and it was reopened again in 1953 with its Director Zeki Velidi Togan and Deputy Director Fuat Sezgin. The Institute, whose name was changed to Research Center in 1982, became affiliated to the rectorate of Istanbul University in 2018. In addition to all its activities both as an Institute and as a Center, the institution continued to publish a peer-reviewed scientific journal within its body.

Nine volumes and fourteen issues were published with the title of "İslam Tetkikleri Enstitüsü Dergisi" between 1953-1979; and after then with the title of "İslam Tetkikleri Dergisi" until 1995. The journal began publishing  again as of March 2020 and aims to publish studies in the field of Islamic Sciences and to present them to researchers.

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Journal of Islamic Review

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The Journal of Islamic Review is an  open access, peer-reviewed, scientific journal published  twice a year in March and September. The journal targets both national and international audience.Journal of Islamic Review aims to contribute to the accumulation of knowledge in the field of Islamic sciences by the publishing scientific articles at the national and international level. The Journal of Islamic Review, is a double-blinded peer-reviewed journal that includes national and international scientific studies that apply disciplinary, interdisciplinary and multidisciplinary methods in the field of Islamic sciences such as Major Islamic Sciences, Philosophy and Religious Sciences, and Islamic History and Arts.The journal publishes research papers, research notes, book reviews, symposium promotions and manuscripts.   Articles submitted to the Journal of Islamic Studies are evaluated according to the double blind review system. No fee is requested from the authors for the submissions, evaluations and publishing.

Aim and Scope

TÜBİTAK-ULAKBİM TR Dizin DOAJSOBİADEBSCO Humanities SourceEBSCO Central &amp; Eastern European Academic Source Scopus

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. 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.

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.

<div style="text-align: left;">Journal of Islamic Review - İslam Tetkikleri Dergisi 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></div>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.<ul><li>Principles of integrity, quality and transparency should be sustained in designing the research, reviewing the design and conducting the research.</li><li>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.</li><li>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.</li><li>Research participants should participate in the research voluntarily, not under any coercion.</li><li>Any possible harm to participants must be avoided. The research should be planned in such a way that the participants are not at risk.</li><li>The independence of research must be clear; and any conflict of interest or must be disclosed.</li><li>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.</li><li>If the study is to be carried out in any institution or organization, approval must be obtained from this institution or organization.</li><li>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.</li></ul>

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/JTA6CLJ8T5/1B163C33EBDD4AC68B3BAB7341ABAB15" target="_blank">Copyright Agreement Form.</a> The individuals who do not meet the authorship criteria but contributed to the study must take place in the acknowledgement section. Individuals providing technical support, assisting writing, providing a general support, providing material or financial support are examples to be indicated in acknowledgement section.All authors must disclose all issues concerning financial relationship, conflict of interest, and competing interest that may potentially influence the results of the research or scientific judgment.When an author discovers a significant error or inaccuracy in his/her own published paper, it is the author’s obligation to promptly cooperate with the Editor to provide retractions or corrections of mistakes.

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

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

Peer Review

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

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

LanguageThe language of the journal is both Turkish, English and Arabic.Manuscript Organization and SubmissionAll correspondence will be sent to the first-named author unless otherwise specified. Manuscpript is to be submitted online via <a href="https://dergipark.gov.tr/login" target="_blank">https://dergipark.gov.tr/login</a> that can be accessed at <a href="https://dergipark.org.tr/en/pub/iuislamtd" target="_blank">https://dergipark.org.tr/en/pub/iuislamtd</a> and it must be accompanied by a <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/3F28EE2ACBFA46DA87C61E21B0A85E5B" target="_blank">Title Page</a> specifying the article category (i.e. research article, review etc.) and including information about the manuscript (see the Submission Checklist) and cover letter to the editor. Manuscripts should be prepared in Microsoft Word 2003 and upper versions. In addition, <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1B163C33EBDD4AC68B3BAB7341ABAB15" target="_blank">Copyright Agreement Form</a> that has to be signed by all authors must be submitted.1. Manuscripts should be prepared using the Article Template. Due to double blind peer review, manuscript file must not include any information about the author.2. The abstract must be between 150–250 words and written as one paragraph. Please ensure that abstract reads well and is grammatically correct.3. Underneath the abstract, 5 keywords that inform the reader about the content of the study should be specified.4. The manuscripts should contain mainly these components: title, abstract and keywords; sections, references, tables and figures.5. A <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/3F28EE2ACBFA46DA87C61E21B0A85E5B" target="_blank">title page</a> including author information must be submitted together with the manuscript. The title page is to include fully descriptive title of the manuscript and, affiliation, title, e-mail address, ORCID, postal address, phone, mobile phone and fax number of the author(s) (see The Submission Checklist).6. References should be prepared as <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/41FBB78E2E274A4298EEE4756E518446" target="_blank">ISNAD 2th edition.</a>

Author Guidelines

Research Article: Original research articles report substantial and original scientific results within the journal scope. Original research articles are comprised of Abstract, Key Words, Introduction, Methods, Results, Discussion, Conclusion, References and Figures, Tables and Graphics. The abstract must be structured as in below. The abstract must be followed by Introduction, Method, Results, Discussion and Conclusions.Abstract: The abstracts in the language of the article and in English must be between 150- 250 words and structured as follows: aim, method, results, and conclusions.Aim - the primary purpose of the article;Method - data sources, design of the study, participants, interventions, and main outcome measures;Results - key findings;Conclusions - Conclusions derived from the study should be stated.KeywordsIntroduction: This section must contain a clear statement of the general and specific objectives as well as the hypotheses which the work is designed to test. It should also give a brief account of the reported literature. The last sentence should clearly state the primary and secondary purposes of the article. Only, the actual references related with the issues have to be indicated and data or findings related with the current study must not be included in this section.Methods: This section must contain explicit, concise descriptions of all procedures, materials and methods (i.e. data sources, participants, scales, interviews/reviews, basic measurements, applications, statistical methods) used in the investigation to enable the reader to judge their accuracy, reproducibility, etc. This section should include the known findings at the beginning of the study and the findings during the study must be reported in results section.Results: The results should be presented in logical sequence in the text, tables, and figures, giving the main or most important findings first. The all the data in the tables or figures should not be repeated in the text; only the most important observations must be emphasized or summarized.Discussion: The findings of the study, the findings and results which support or do not support the hypothesis of the study should be discussed, results should be compared and contrasted with findings of other studies in the literature and the different findings from other studies should be explained. The new and important aspects of the study and the conclusions that follow from them should be emphasized. The data or other information given in the Introduction or the Results section should not be repeated in detail.Conclusions: Conclusions derived from the study should be stated. For experimental studies, it is useful to begin the discussion by summarizing briefly the main findings, then explore possible mechanisms or explanations for these findings, compare and contrast the results with other relevant studies, state the limitations of the study, and explore the implications of the findings for future research and practice. The conclusions should be linked with the goals of the study but unqualified statements and conclusions not adequately supported by the data should be avoided. New hypotheses should be stated when warranted, but should be labeled clearly as such.Figures, Tables and Graphics: Figures, Tables and Graphics should be numbered in Arabic numerals in the text. The places of the figures, tables and graphics should be signed in the text.Review Article: Reviews prepared by authors who have extensive knowledge on a particular field and whose scientific background has been translated into a high volume of publications with a high citation potential are welcomed. These authors may even be invited by the journal. Reviews should describe, discuss, and evaluate the current level of knowledge of practice and should guide future studies. Review article should contain title, abstract and keywords; body text with sections, and references.

Journal of Islamic Review - İslam Tetkikleri Dergisi complies with ISNAD style 2th Edition for referencing and quoting. For more information: <a href="https://www.isnadsistemi.org/en/" target="_blank">https://www.isnadsistemi.org/en/</a>Accuracy of citation is the author’s responsibility. All references should be cited in text. Reference list must be in alphabetical order. Type references in the style shown below.

Ensure that the following items are present:● Cover letter to the editor<ul><li>The category of the manuscript</li><li>Confirming that “the paper is not under consideration for publication in another journal”.</li><li>Including disclosure of any commercial or financial involvement.</li><li>Confirming that last control for fluent English was done.</li><li>Confirming that journal policies detailed in Information for Authors have been reviewed.</li><li>Confirming that the references cited in the text and listed in the references section are in line with <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/41FBB78E2E274A4298EEE4756E518446" target="_blank">ISNAD 2.</a></li></ul>● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1B163C33EBDD4AC68B3BAB7341ABAB15" target="_blank">Copyright Agreement Form</a>● Permission of previous published material if used in the present manuscript● <a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/6C618D769E234F0CA46F418E980135E1" target="_blank">Title page</a><ul><li>The category of the manuscript</li><li>The title of the manuscript</li><li>All authors’ names and affiliations (institution, faculty/department, city, country), e-mail addresses</li><li>Corresponding author’s email address, full postal address, telephone and fax number</li><li>ORCIDs of all authors.</li><li>Grant support (if exists)</li><li>Conflict of interest (if exists)</li><li>Acknowledgement (if exists)</li></ul>● Main Manuscript DocumentImportant: Please avoid mentioning the author(s) names in the manuscript<ul><li>The title of the manuscript</li><li>Abstract (150-250 words)</li><li>Extended Abstract (600-800 words) in English (for the articles that are not in English)</li><li>Key words: 5 words</li><li>Body text sections</li><li>Grant support (if exists)</li><li>Conflict of interest (if exists)</li><li>Acknowledgement (if exists)</li><li>References</li><li>All tables, illustrations (figures) (including title, explanation, captions)</li></ul>

<a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/1B163C33EBDD4AC68B3BAB7341ABAB15" target="_blank">Copyright Agreement Form</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/57E11C6BC2E04CD7AD27223E2F4C67EC" target="_blank">Title Page</a><a href="https://cdn.istanbul.edu.tr/file/JTA6CLJ8T5/5F97BA2A57D846F7AC7CC54FF960A15F" target="_blank">Author Form</a>

Issue Type	Regular
Editor(s)	Osman Sacid Arı

Issue Type	Regular
Editor(s)	Osman Sacid Arı

Journal of Islamic Review

VOLUME 13, ISSUE 2, 2023

VOLUME 13, ISSUE 1, 2023

METRICS