Shia studies

This research paper presents a scholarly comparative analysis between Sunni and Ismaili Islam. It delves into the historical, theological, and sociopolitical foundations of both traditions. Major topics include the succession after Prophet Muhammad ‫,ﷺ‬ the emergence of the Imamate and Caliphate systems, the role of key figures like Hazrat Ali, Imam Hussain, Hazrat Muawiya, and the development of dynasties such as the Umayyads, Abbasids, and Fatimids. The paper aims to foster mutual respect, emphasizing shared beliefs, ethical teachings, and the spirit of Islamic unity. Chapter 1: Introduction Islam, a faith followed by over 1.9 billion people, began as a unified message of monotheism brought by the Prophet Muhammad ‫.ﷺ‬ However, political and spiritual disagreements following his death in 632 CE led to divisions. The primary schism was between the Sunni majority, who emphasized consensus (shura) in leadership, and the Shia minority, who believed that leadership belonged exclusively to the Prophet's family (Ahl al-Bayt). Among the Shia branches, the Ismailis are distinct for their emphasis on a living, hereditary Imam. This paper explores these two traditions in-depth, examining their development, beliefs, and coexistence.

Book review-The House of Awadh-A hidden tragedy In 1992, when I was a teenager, I read a news article in Navbharat Times in which it was written that there is a place called Malcha Mahal in Delhi, located amidst the forests, where a royal family lives. In this family, there is a woman named Vilayat Mahal, who lives with her two children, about a dozen servants, and dogs, and she doesn't like to meet anyone. She prefers to meet only foreign journalists, and the woman said that she is the heir of the Awadh royal dynasty. This story began when that woman said she is the heir of the former Nawab family of Awadh, Wajid Ali Shah, and that they should be given a palace to live in. With this demand, in 1975, she started a protest at the VIP guest room of New Delhi Railway Station in Delhi. After that, the protest continued for ten years and Vilayat Mahal insisted on her demand to be given a palace to live in. The government listened to her and gave her several options, such as the offer of a duplex flat in Delhi. But when the government tried to investigate Vilayat Mahal's background, they contacted people from the royal family of Awadh in Lucknow, who rejected Vilayat Mahal's claim. Later it was discovered that Vilayat Mahal's family was originally Kashmiri and her husband held the post of Registrar at Lucknow University. Even so, the government allotted Malcha Mahal to Vilayat Mahal, which was a hunting lodge built in the 14th century by Firoz Shah Tughlaq and is situated among forests in Delhi's Ridge area. Vilayat Mahal and her family began to live there, but there was no electricity or water connection there. In 1994, Begum Vilayat Mahal committed suicide; it is believed she died by grinding and consuming diamonds. She was sixty-two years old at that time. After their mother's death, for about ten days Cyrus and his sister S

Ibn al-Sakūn al-Ḥillī (c. 535 AH – c. 606 AH / c. 1140–1141 CE – c. 1209–1210 CE), a prominent Shi'i scholar of the 6th century AH, played an indispensable role in the preservation and transmission of the Imāmī Shi'i heritage. His renown stems primarily from his expert scribal work on several foundational texts of the Imāmī tradition, including Nahj al-Balāghah, al-Ṣaḥīfah al-Sajjādiyyah, Miṣbāḥ al-Mutahajjid by Shaykh al-Ṭūsī, and al-Amālī by Shaykh al-Ṣadūq. As a distinguished man of letters (adīb), his autograph manuscripts are recognized as exemplary copies (nusakh mumtāza) due to their exceptional accuracy and integrity. Consequently, these manuscripts were highly regarded by contemporary and later Shi'i scholars, and numerous copies were made from them, thus establishing his crucial role in the transmission of the Imāmī literary heritage. Among all the codices transcribed by Ibn al-Sakūn al-Ḥillī, two manuscripts have survived: Kitāb al-Amālī by Shaykh al-Ṣadūq and Mukhtaṣar Miṣbāḥ al-Mutahajjid by Shaykh al-Ṭūsī. This study aims to provide a thorough investigation into the history of these two manuscripts following a comprehensive introduction to each work. Drawing upon the extant manuscript evidence and employing codicological analysis—including the examination of colophons, the date and place of transcription, transmission licenses (ijāzāt), collation notes (muqābala), and ownership marks—this research endeavors to illuminate, as much as possible, the rich and complex history of the transmission of these key texts. Following this historical survey, the unique codicological features of these two manuscripts, such as the script, method of correction, and the signs and symbols employed by Ibn al-Sakūn, are analyzed and presented in detail.

The introduce students to a broad-in depth analysis of the philosophical perspectives in religion by applying systematically the philosophical method. Kierkegaard; the object of religion: man and the sacred, From religious experiences to the religious act, the religious value of myth, rite and symbol, the religious problem as the problem of the whole man, significance of the religious phenomenon, phenomenology of religion: scope of the various disciplines of religion: sociology of religion, social anthropology of religion, psychology of religion, philosophy of religion, theology of world religions, theology, In dialogue with St. Thomas: Religion as moral virtue, The Problem of Evil or the problem of suffering; Can Religious Faith be Rational? Is Religious Belief necessarily Unscientific? Methods of Instruction and Teaching Methodologies: Lecturing, class and group discussions, class presentations, distributing handouts Instructional Materials/Equipment: Whiteboard, printed media,

Introduction: Textbooks serve as tools in implementing educational goals. They provide teachers with a structured framework for delivering objectives, strategies, and content. The National Curriculum outlines approaches, objectives, and strategies in greater detail than the Fundamental Transformation Document. This document emphasizes the "monotheistic Nativism approach" and defines the function of the "Wisdom and Islamic Studies" domain as deepening students’ thought, faith, and religious practice, while guiding their personal and social lives towards the worship of Allah.
An examination of the approaches and objectives of the National Curriculum raises the question of whether experts in religious education have effectively incorporated these principles into the structure and content of the textbook. How, with what quality, priority, and depth, have these principles been applied? Does the existing content in the textbook Messages from Heaven successfully achieve the stated objectives and functions? What specific recommendations can be made to improve the quality of the textbook’s content?
Method: This qualitative study employed a data analysis approach. The data collected for this research consisted of documents, including the National Curriculum, the guidebook for the textbook Messages from Heaven for secondary school, and the 7th-grade textbook Messages from Heaven. The content and themes of the textbooks were analyzed using content analysis with thematic units as the unit of analysis. The analysis focused on the criteria emphasized in the document: intellectual engagement (thoughtful knowledge), emotional engagement, and the connection of the heart with knowledge (conscious faith), as well as the movement towards transforming faith into action (voluntary action).
Findings: The structure and content of the textbooks were examined in terms of objectives, multiple dimensions (attitude, orientation, and action), depth of coverage (learning level), aesthetics, and linguistic features. Findings indicate that of the 15 lessons in the "Messages from Heaven" textbook, the two lessons on Allah, which assume a belief in Allah and acceptance of monotheism, focus on the attributes of Allah. The approach to this topic and the lack of effort to deepen adolescents’ perspectives on monotheism leave unanswered the fundamental questions adolescents have about theological issues. In the two lessons on the afterlife, parables are used, and the content aims to create a foundation for reflection, motivation, and translate faith into action. However, the serious questions of adolescents that are relevant to the societal context and the age of technology and information transfer are not adequately addressed. The three lessons on guidance, also assuming a belief in the Ahl al-Bayt (peace be upon them), can be impactful, but do not lead to a deepening of adolescents’ faith and perspectives, nor do they address the questions and doubts raised about the Imams. Four lessons address the topic of "path and provision," using simple and understandable language but lacking aesthetic elements and creating intellectual challenges that stimulate reflection and deepen beliefs. Some parables are effective in motivating students to perform good deeds. Four lessons also address the area of ethics, providing a logical framework and presenting role models, but they do not utilize effective educational principles such as stimulating curiosity and enabling adolescents to discover concepts independently. In terms of the structure of the book, 62% of the content and main text, as well as the "Learn More" sections, consist of stories and narratives from the lives of the Prophet and the Ahl al-Bayt (peace be upon them), with only two parables used.
Discussion and Conclusion: This study examines the content and structure of the textbook, considering the objectives and functions of the "Wisdom and Islamic Studies (Maʿārif)" section in the National Curriculum. Based on the philosophical analysis resulting from this examination, critiques of the "Messages from Heaven" textbook and suggestions for improving the effectiveness of its content are presented:
1. Depth of Achievement in Knowledge, Attitudes, and Behavior: The effectiveness of the content, assuming the existence of prior belief in religious concepts and solely for the purpose of providing a reminder, is considered good. However, it is weak in deepening beliefs in all three domains of knowledge, attitudes, and action. The type of assessment is explained in terms of technical and skill-based subjects.
2. Priority of Topics in Relation to Age and Modern World Conditions: The content does not adequately address the concerns and daily issues of adolescents. It also overlooks the role of media and social changes, and fails to utilize new and creative methods in presenting content.
3. Philosophical-Educational Characteristics of the Content: The content is not inquiry-based and does not create conditions for critical thinking. Stories are direct, and examples are not sufficiently challenging or relevant to the lives of adolescents.
4. Aesthetic and Artistic Characteristics of the Content: The language and structure of the text are not sufficiently engaging and impactful. The three dimensions of cognition, emotion, and action can work together to achieve educational goals.
Several general recommendations resulting from this research are presented:
* Moving towards inquiry, critical thinking, and the presentation of challenging topics at the beginning of each discussion.
* Offering exercises related to self-awareness to strengthen individual and social personal and religious identity in adolescents.
* Utilizing philosophical-mystical approaches to strengthen students’ monotheistic perspectives.
* Adapting content and supporting educational and training tools to the needs of adolescents and the technological age.
* Changing assessment methods and moving away from memorization-based assessments towards genuine impact and the adolescent’s spiritual and ethical self-assessment.
Keywords

Content Analysis  The Textbook of Payamhaye Aseman (Messages From Heaven)  Approach and Objectives  National Curriculum

Mukhtaṣar Miṣbāḥ al-Mutahajjid of Shaykh al-Ṭūsī, A facsimile edition of the Mukhtaṣar Miṣbāḥ al-Mutahajjid of Shaykh al-Ṭūsī, transcribed in the hand of Ibn al-Sakūn al-Ḥillī, dated 558 AH (Library of Ayatollah Marʿashī Najafī, Qom, MS 13056).
This is the oldest known manuscript of Mukhtaṣar Miṣbāḥ al-Mutahajjid identified to date.

Al-Amālī of Shaykh al-Ṣadūq, A facsimile edition of the al-Amālī of Shaykh al-Ṣadūq, transcribed in the hand of Ibn al-Sakūn al-Ḥillī, dated 14 Dhū al-Ḥijjah 563 AH (National Library of Iran, Tehran, MS 39891 / formerly in the library of the Moḥaddeth Qumī).
This manuscript is not only the oldest complete and dated copy of Kitāb al-Amālī identified to date, but it is also the oldest complete and dated extant manuscript of any of Shaykh al-Ṣadūq's works.

İslamiyet'in etki alanına giren milletlerle karşılıklı etkileşim halinde olduğu bir vakıadır. İslam devletinin ilk dönemlerinde Arapça olarak indirilmiş Kur'ân'ın farklı milletlere mensup insanlarca okunması ve anlaşılması sırasında çeşitli problemlerle karşılaşılmaktaydı. Bu problemlerden biri zamanla dilde ortaya çıkan lahn; yani dil hatalarıdır. İslam âlimleri, Arap dili gramer kurallarını ortaya koyup öğreterek bu probleme çözüm üretmeyi hedeflemişlerdir. Böylece daha doğru ve düzenli bir vaziyette dil eğitimi mümkün olacak, mevcutta Arap dilini kullananların, hata yapmalarının önüne geçeceklerdi. Nahiv ilmi İslami ilimler ile doğru orantılı bir şekilde gelişim gösteriyordu. Diğer İslami ilimler gibi ilahi muradın daha iyi anlaşılması, uygulanması ve öğretilmesi gibi benzer gâyeleri bulunuyordu. Nitekim hedefleri ve coğrafyası aynı olan bu ilimlerin problemleri de benzerlik taşıyordu. Bütün ilmî mecrâlar her geçen gün yeni problemler ile karşılaşıyordu. Bu noktada mevcut ilmî birikim yeni ihtiyaçlara karşılık veremiyordu. İlimler kendi mecrâlarında yeni hükümlere ihtiyaç duyuyorlardı. İşte bu çıkmaz, ilimler içerisinde usûl çalışmalarının ortaya çıkmasına sebep olmuştur. Ortaya çıkan usûl ile nakli hükümler bir takım akli yöntemler ile yeniden işlenerek, yeni problemlere cevap üretiliyordu. Netice olarak yeni mesele ve problemler karşısında tıkanan ilimler yerine, her mesele ve problem ile daha da gelişen ilimler ortaya çıkıyordu. Bu ilimler, akli delillerin ışığında, kümülatif olarak büyüyen bir hal almıştı. Bu sayede fıkıh ilminin yanında fıkıh usûlü, hadîs ilminin yanında hadîs usûlü, tefsir ilminin yanında tefsir usûlü, kelâm ilminin yanında kelâm usûlü, nahiv ilminin yanında ise nahiv usûlü ortaya çıkmıştı. Ayrıca bu gelişme sürecinde etkileşim yalnızca ilimler ve usûlleri arasında yaşanmamıştır. Farklı ilimlerin usûlleri arasında da çift yönlü veri ve yöntem alışverişi meydana gelmiştir. Bu etkileşim örneklerine kelâm usûlü-fıkıh usûlü yahut hadis usûlü-nahiv usûlü gibi birçok örnek vermemiz mümkündür. Ancak bizler bu yazımızda özellikle nahiv usûlünün diğer usûl ilimleri ile ilişkisini ortaya koymaya çalışacağız.  Öncelikle bu ilişkiyi saptamak amacıyla Suyûtî’nin el-İktirâh fî usûli’n-nahv adlı eserinde ortaya koyduğu nahiv usûlünü esas alacağız. Bu tercihin sebebi  kendinden önceki nahiv âlimlerininusûl görüşlerini toplayıp bir araya getirmesi, ardından aralarında tercihte bulunarak sonuç ortaya koymasıdır. Bu özellikleri ile söz konusu eser bizlere nahiv usûlü açısından kapsamlı bir çerçeve sunmaktadır. Fıkıh usûlü, hadîs usûlü, kelâm usûlü ve mantık ise nahiv usûlü içerisinde arayacağımız diğer ilimleri oluşturmaktadır. Bu çalışmanın amacı görece daha sonra ortaya çıkmış olan nahiv usûlünün diğer İslami ilimlerin usûl ilimlerinden ne derece  etkilendiğini  tespit  etmektir.  Nahiv  usûlünün  hangi  ilmin  usûlünden  daha  çok  etkilenmiş olduğunu tespit etmektir. Yapılan araştırma sonucunda nahiv usûlünün diğer usûl ilimleri içerisinden en  çok  fıkıh  usûlünden  etkilendiği  tespit  edilmiştir.  Bu  etkilenme  kaynak,  ıstılah  ve  metodoloji bakımından  daha  belirgin  olarak  görünmektedir.  Ayrıca  nahiv  usûlünü  oluşturan  çoğu  kavram  ve yöntemin bu ilimlerden bir nüve taşıdığı ortaya çıkarılmıştır.

It is a factthat Islam interacted with the nations within its sphere of influence. In the early periods of the Islamic state, various problems were encountered during the reading and understanding of the Qur'an, which was revealed in  Arabic,  by  people  belonging  to  different  nations.  One  of  these  problems  was  the  lahn  (linguistic  errors)  that emerged  in  the  language  over  time.  Islamic  scholars  aimed  to  find  a  solution  to  this  problem  by  introducing  and teaching the grammatical rules of the Arabic language. In this way,language education would be possible in a more accurate and organized manner, and those who were already using the Arabic language would be prevented from making mistakes. The science of grammar was developing in direct proportion to Islamic sciences. Like other Islamic sciences, it had similar goals such as a better understanding, application and teaching of the divine will.  As a matter of  fact,  the  problems  of  these  sciences,  which  had  the  same  goals  and  geography,  were  also  similar.  All  scientific channels were facing new problems every day. At this point, the existing scholarly accumulation could not respond to  new  needs.  The  sciences  needed  new  rulings  in  their  own  channels.  This  impasse  led  to  the  emergence  of  usul studies  within  the  sciences.  With  the usūl that emerged, the transplanted provisions were reworked with some rational methods and answers to new problems were produced. As a result, instead of sciences that were blocked in the face of new issues and problems, sciences that developed furtherwith each issue and problem emerged. These sciences  grew  cumulatively  in  the  light  of  rational  evidence.  In  this  way,  the  method  of  jurisprudence  emerged alongside the science of fiqh, the method of hadīth alongside the science of hadīth, the method of tafsīr alongside the science of tafsīr, the method of kalām alongside the science of kalām, and the method of nahw alongside the science of nahw. Moreover, the interaction in this development process was not only between the sciences and their methods. Therewas also a two-way exchange of data and methods between the methods of different sciences. It is possible to give many examples of this interaction, such as the usūl of kalām and the usūl of fiqh, or the usūl of hadīth and the usūl of nahw. However, in this article, we will especially try to reveal the relationship of the usul al-nahw with the other sciences of usul.  First of all, in order to determine this relationship, we will take Suyūṭī's method of grammar in  his  work  al-Iktirāh fī usūl al-nahw  as  a  basis.  The  reason  for  this  preference  is  that  he  collects  and  gathers  the views of the previous grammar scholars and then makes a conclusion by making a choice between them. With these features, this work provides us with a comprehensive framework in terms of the usul al-nahw. The usul al-fiqh, usul al-hadīth, usul al-kalam, and logic are the other sciences that we will look for in the usul al-nahw. The aim of this study is to determine the extent to which the methodology of nahw, which emerged relatively later, was influenced by the methodology of other Islamic sciences. The aim of this study is to determine which sciences' usul was more influenced by the usul of other Islamic sciences. As a result of the research, it was determined that the usul al-nahw wasmost  influenced  by  the  usul  al-fiqh  among  the  other  usul  sciences.  This  influence  is  more  evident  in  terms  of source, terminology and methodology. In addition, it has been revealed that most of the concepts and methods that make up the usul al-nahw carry a core from these sciences.

Mufaddal b. Ömer el-Cu‘fî, kendisine atfedilen
risaleler ve nakiller aracılığıyla, hicrî II. yüzyılda
ortaya çıkan gulüvv içeren görüşlerin aktarımında
etkili olan isimlerden biridir. Sünnî, İsnâaşerî ve
Nusayrî kaynaklar, Mufaddal b. Ömer’in Kûfe’de
imamlar etrafında yaygınlık kazanan gulüvv merkezli
öğretiyi temsil ettiği konusunda ortak temalar
barındırır. Ne var ki söz konusu kaynaklar,
Mufaddal’ın tarihsel kimliği ve itikadî görüşleri
noktasında birbirinden ayrışan rivayetler de
nakleder. Sünnî fırak literatüründe Mufaddal ile ilgili
olumlu bir anlatı yer almamakla birlikte o, gâlî
fırkalar içinde sınıflanan Mufaddaliyye isimli bir
fırkanın lideri olarak aktarılır. İsnâaşerî kaynaklarda
ise Mufaddal ile ilgili övgü ve yergi içeren rivayetler bir
arada yer alır. Nusayrî metinlerinde ise Mufaddal,
batınî itikadî öğretinin köklerinin kendisine
dayandırıldığı önemli bir alim olarak övülür. Tanrı’nın
tecellî etmesi, Enzâî surette görünmesi, Ma‘nâ–İsim–
Bâb öğretisi, Nidâ uygulaması ve tenâsüh gibi teolojik
olguların yer aldığı Kitâbu’l-usûs, er-Risâletu’lMufaddaliyye, Kitâbu’s-sırât ve Kitâbu’l-hefti’ş-şerîf
gibi Mufaddal’a atfedilen eserler ve nakiller Nusayrî
şeyhleri tarafından doktriner otorite olarak
benimsenmiştir. Mufaddal b. Ömer’e atfedilen gulüvv
içerikli nakiller farklı râvi zincirleri ile Hüseyin b.
Hamdân el-Hasîbî tarafından Nusayrî mezhebinin
inanç sistemine aktarılmıştır. Bu makale,
Mufaddal’ın Sünnî, İsnâaşerî ve Nusayrî
kaynaklarındaki sunumunu ve kendisine isnat edilen
risalelerin ve rivayetlerin gulât düşüncenin
naklindeki yerini analiz edecektir

Namas Sonu Duası, Mevlid ve Natim Duası, Şirkten Korunma Duası, Tecdid-i İman ve Nikah Duası, Seyyidü'l-İstiğfar Duası, Evden Çıkarken Okunacak Dua, Yemek Duası, Tuvalete Girerken Çıkınca Okunacak Dua, Kabristana Gidince Okunacak  Dua, Çeşitli Hallerde Okunacak Dualar, Abdest Duaları vb.

Bozok Türkmenleri ve Heterodoks Dervişler ve Aleviler adlı eserleri de Alevilik-Bektaşilik alanına katkı sağlayan önemli çalışmalardandır. Prof. Dr. Sadullah Gülten'in yazdığı Üçler Yediler Kırklar Gayb Aleminin Sultanları adlı kitabı bizleri Horasan'dan Anadolu'ya, Ahmed Yesevi'den Hacı Bektaş Veli erenlerine uzanan yolda efsaneyle gerçek arasında hoş bir yolculuğa çıkarmaktadır. Bu çalışma önsöz ve kaynakça hariç 22 bölümden oluşmaktadır. Giriş, gelişme, sonuçtan ziyade bir sıralama vardır.

The necessary relationship between the cause and the effect is accepted in the tradition of Islamic philosophy. In the meantime, the application of this principle and its entry into the human world causes the confrontation of causal necessity with freedom of will. Some see the freedom of the will, which is the ability to choose, in conflict with causal necessity and consider the necessity to be synonymous with predestination. On the other hand, philosophers have not accepted this claim. In this article, an attempt is made to examine Allameh Tabatabai's answers to this problem. His first solution is to explain the contingency of will in relation to human beings and its necessity in relation to the Sufficient cause; His other solution is to turn the opposition of free will and determinism into the opposition of free will and necessity, In this case, the conflict between necessity and freedom of will is resolved, and finally, by applying the theory of Itibariyat and Itebari necessity, they show freedom of will while adhering to causal necessity.

his paper explores how the Indonesian government-especially at the local level-has historically engaged in resolving religious freedom-related conflicts. Unlike most studies that trace the roots of religious violence to ideological tensions between religion and the state, this research focuses on the actual mechanisms of conflict resolution and reconciliation, particularly in the post-Reformasi period when decentralization redefined governance structures. It argues that religious conflict resolution in Indonesia is shaped less by normative ideals of religious freedom and more by pragmatic political calculations and the pursuit of social recognition. Local governments often broker informal agreements aimed at preserving public order, without challenging dominant religious ideologies or addressing structural discrimination. Grounded in a socio-historical approach, this study analyzes three prolonged religious conflict cases: the displacement of Shi'ite communities in Sampang, the forced relocation of Ahmadis in West Nusa Tenggara, and the church permit dispute involving GKI Yasmin in Bogor. Data were collected through interviews, field observations, media analy

Bu makale, İbn Adî el-Cürcânî'nin (ö. 365/976) el-Kâmil fi du'afái'r-ricâl isimli eseri üzerine yapılan akademik çalışmaları ele almaktadır. Bu çerçevede makalede; Türkiye'de, Batı'da ve Arap dünyasında el-Kamil ile ilgili hazırlanan araştırmaların önce genel mahiyeti ve çeşitliliği ortaya konmakta, ardından bu araştırmaların içerik analizleri ve sonuçları incelenip değerlendirilerek rical ve cerh-ta'dîl literatürüne katkıları tespit edilmeye çalışılmaktadır. Bunun için İSAM, YÖK Tez, DergiPark; al-Mandumah, al-Manhal, Google Scholar; Sci- Hup, Lipgen ve WorldCat veri tabanlarında taramalar yapılmıştır. Tespit edilen elliden fazla araştırma, konu esaslı sınıflandırıldığında bunların; rical tenkidi, yöntem, ıstılah, ihtisar ve biyografi türündeki çalışmalar olduğu görülmüştür. Sayısal veriler ve tablolarla zenginleştirilen bu çalışma, ilgili araştırmaların muhteva değerlendirmelerini de içermektedir. Ulaşılan sonuçlar doğrultusunda, Arap dünyasında el-Kâmil üzerine yapılan çalışmalar nitelik ve nicelik açısından çeşitlilik gösterirken, Türkiye'de buna kıyasla az sayıda çalışma tespit edilmiştir. Batı'da ise yapılan herhangi bir çalışmaya rastlanmamıştır. Çalışmanın sonuç kısmında ise el-Kámil üzerine yapılan araştırmaların eksikliklerine dikkat çekilerek yeni araştırmalara yönlendirici ve yardımcı önerilerde bulunulmuştur.

Facts or beliefs about Iran. Text written in 2012 highy actual in 2025 and which I still could sign.
"The Islamic Republic of Iran considers the use of nuclear, chemical and weapons of mass destruction to be an unforgivable sin. We have proposed the slogan “A nuclear-free Middle East”, which we respect. This does not mean that we are prepared to renounce peaceful nuclear energy and fuel production. In accordance with international agreements, the use of peaceful nuclear energy is a right for all countries. "

This article engages with the contemporary Jewish reception of the Iranian  Jalal Al-e Ahmad’s 1963 travelogue, Journey to the Guardianship State of Israel. Al-e Ahmad interprets Israel’s founding through the lens of Shia political theology, focusing on the concept of Guardianship.  The Israeli political theorists Yacov Yadgar and Bernard Avishai have turned to Al-e Ahmad to buttress their claims that the increasing theocratization of contemporary Israeli politics emerges from political theologies originating in Israel’s founding. Yet Avishai and Yadgar (together with Eskandar Sadeghi-Boroujerdi) differ on whether Al-e Ahmad’s notion of a Guardianship State reflect either absolutist teleology (Avishai) or an analytic understanding and normative guidance of a pluralistic- democratic hue (Yadgar). By bridging Yadgar’s work with Ajay Chaudhary’s understanding of Al-e Ahmad's critique of religion, and Menachem Lorberbaum’s notion of "Galut Consciousness," we see how Al-e Ahmad offers a diasporic critique countering Religious Zionism’s expansive concept of Jewish sovereignty.

The Middle East has entered a new, post-Shia-Empire era. The pre-October 7 order is gone. Iran’s regional empire lies in ruins, and Israel is aggressively asserting its dominance. The regional balance of power is shifting rapidly, with major players, including Arab states, Pakistan, and Turkey, now recalibrating their positions in anticipation of what comes next. The future may hold a fragile balance of power and uneasy coexistence, or total war and widespread conflagration. Whatever the outcome, one thing remains certain. As I noted at the time, the Middle East will never return to what it was before “Israel’s 9/11.”

Given that the Hanafi madhhab of thought has the largest number of adherents in Turkey, examining its position and the studies conducted on the Hanafi madhhab in Turkey is worth exploring. Although numerous studies have been conducted on the Hanafi madhhab in Turkey to date, as far as can be determined, no bibliometric study providing quantitative data on these works has been written. In order to address this gap to some extent, this study mentions on the bibliometric analysis of research articles published in journals cataloged in the Dergi Park and ISAM Theology Articles databases in Turkey. The study, which provides quantitative statistics on research conducted about the Hanafi madhhab and its founder imams, presents certain conclusions based on research articles published in Turkey. Numerical findings related to language, authorship, topics, journals, and publication years of 697 identified research articles are presented to readers. The study reveals that the vast majority of the publications are written in Turkish, with very few translations. Additionally, 1/7th of the works are authored by 16 individuals, with very few collaborative studies. It was determined that approximately 3/4 of the articles are written in the field of Islamic jurisprudence (fiqh), with the highest number of studies in the field of usul al-fiqh (principles of Islamic jurisprudence). Among the subfields of fiqh, studies on muamalat (transactions) have the highest proportion. Furthermore, it is noted that the majority of articles were published in the "Journal of Islamic Law Studies" and in studies concerning the imams, works on Abu Hanifa rank first. These are among the most striking results of the study.

Bu çalışma Şii araştırmacıların yeni bir yaklaşım denemesi olan, Ḳur'an'ın konulu tefsiri alanındaki ilgisini ele almaktadır. Çalışmamıza bir giriş ve ardından konulu tefsirin ortaya çıkışı ve gelişim tarihi, bu konudaki çeşitli görüşleri ve modern dönemde hem Sünniler hem de Şiiler arasında konulu tefsire yönelmenin nedenlerini sunarak başladık. Daha sonra iki meẕhep mensupları arasında bu kavramın tanımlarındaki farklılıkları ele alarak Şiiler arasındaki tanımını ve sınıflandırmalarını inceledik. Bu bağlamda bu sınıflandırmaları kendi kitaplarından incelemeye özen gösterdik. Bu bölümlerin en yaygın olanlarını ve Ḳur'an-ı Kerim'in sûrelerini geliştirdikleri bu yöntemle okumak için sundukları yöntemi ve ele aldıkları bazı kavramları inceledik. Kur'an-ı Kerîm'de bahsedilen örneğin nübüvvet, imamet gibi bazı kavramların Şii ve Sünni bakış açısında ihtilafa sebep olduğu ve farklı bir şekilde yorumlandığı göze çarpmaktadır. Bu noktadan hareketle her iki mezhebin yöntemlerini ortaya koyarak bu ihtilafların temel sebeplerini göstermeye çalıştık. Çalışmamız daha sonra geliştirdikleri bu yöntemin hedeflerini ve geliştirdikleri kuralların çerçevesini ele almıştır. Bu bağlamda Şîrâzî ve Subḥānî'nin konulu tefsiri nasıl ele aldıklarını inceledik. Buradan hareketle her bir bölümün incelenmesi için sunduğumuz yöntemleri ortaya koymaya çalıştık.

. -Je remercie vivement le Professeur Wilferd Madelung pour ses remarques aussi aimables qu'instructives et pertinentes après ma communication au 26 e Congrès de l'Union européenne des arabisants et islamisants à Bâle, à la suite de quoi il a eu la gentillesse de me faire parvenir le manuscrit de deux articles en cours de publication (voir plus loin, notes 49 et 52).

Bu çalışmada, Fahreddin er-Râzî (ö. 606/1210) tarafından mütekaddimîn dönem kelâmında kullanılan istidlâl yöntemlerine yöneltilen kapsamlı eleştiriler karşısında, geç dönem Zeydî-Mu'tezilî geleneğin önde gelen temsilcilerinden İbnü'l-Murtazâ'nın (ö. 840/1437) ortaya koyduğu yöntemsel müdafaa ve istidlâl ilkelerini tahkim etmeye yönelik yaklaşımı analiz edilecektir. Erken dönem kelâmcılarının benimsedikleri istidlâl biçimlerine dair ilk eleştiriler, İmamü'l-Haremeyn el-Cüveynî'nin (ö. 478/1085) el-Burhân fî uṣûli'l-fıḳh adlı eserinde yer almıştır. Cüveynî, kelâmcıların bilgi üretiminde başvurduğu aklî çıkarım biçimlerini tanıtmakla kalmamış, aynı zamanda bu yöntemlerin metafizik alana ilişkin bilgiye ulaştırma yeterliliklerini sorgulayarak yöntem temelli eleştirel düşüncenin önünü açmıştır. Bu düşünsel yönelim, Fahreddin er-Râzî'nin Nihâyetü'l-ʿuḳūl fî dirâyeti'l-uṣûl adlı eserinde sistematik ve teorik bir çerçeveye kavuşmuştur. Râzî, klasik kelâm geleneğinde yerleşik hâle gelen, "hakkında delil bulunmayanın nefyedilmesi", "kıyas", "ilzam" ve "kelâmcılar arasında meşhur iki öncül" gibi akıl yürütme türlerini ayrıntılı biçimde tahlil ederek, bu yöntemlerin tutarlılığı ve geçerliliği hususunda ciddi eleştiriler dile getirmiştir. Râzî'nin bu eleştirilerine ise Mu'tezilî düşüncenin epistemolojik ilkelerini ve istidlâl sistematiğini koruma ve tahkim hedefiyle İbnü'l-Murtazâ, Râzî'nin Nihâyetü'l-ʿuḳūl'ü üzerine yazdığı el-Hidâye ilâ ḥalli şübehi'n-Nihâye isimli reddiyesinde cevap vermiştir. Ona göre Râzî, aklî ve naklî yönlerden her bir konuyu detaylı biçimde incelemiş ve özellikle Mu'tezile'nin görüşlerinin dayandığı teorik zemine yönelik, çözümü oldukça zor itirazlar yöneltmiştir. İbnü'l-Murtazâ, bu tenkitleri esasen Mu'tezilî metodolojinin temel ilkelerine dönük bir meydan okuma olarak değerlendirmiş ve bu çerçevede hem kullanılan yöntemleri temellendirmeye çalışmış hem de Râzî'nin itirazlarını kavramsal olarak çürütmeye gayret etmiştir. Onun bu tutumu, bir yandan geç dönem Zeydî-Mu'tezilî âlimlerin klasik kelâm yöntemlerini ne şekilde savunduklarını ve bu savunuların hangi teorik esaslara yaslandığını ortaya koymakta, diğer yandan ise mütekaddimîn döneme ait istidlâl türlerinin nasıl işlediğini anlamaya katkı sunmaktadır. Çalışmada öncelikle Cüveynî'nin eş-Şâmil fî uṣûli'd-dîn adlı eseri merkez alınarak istidlâl yöntemleri bağlamında Mu'tezile'ye yönelttiği eleştiriler kısaca tasvire ve değerlendirmeye tabi tutulacak; ardından metinler arası karşılaştırmalı çözümleme yöntemiyle, Râzî'nin eleştirileri ile İbnü'l-Murtazâ'nın bu eleştirilere karşı geliştirdiği epistemolojik savunu çabası kavramsal boyutlarıyla incelenecektir. Böylece iki düşünürün, ortak bir tartışma zemininde nasıl karşılaştıkları tespit edilmeye çalışılacaktır. Bu yönüyle çalışma, geç dönem Zeydî-Mu'tezilî düşüncenin klasik kelâm mirasıyla kurduğu ilişkiyi ve erken dönem tartışmalarına sağladığı katkıları ortaya koymayı; aynı zamanda yönteme ilişkin süreklilikleri ve kopuşları kavramaya imkân veren bir perspektif sunmayı amaçlamaktadır.

This study examines the interpretation of prophetic narratives in the work al- Asās al- Tawil by one of the significant Ismaili scholars of the Fatimid period, Qadi Nu‘mān b. Muhammad (d. 363/974). The central issue of the research is how the distinction between zāhir (apparent meaning) and bâtın (hidden meaning), which is one of the fundamental principles of the Ismaili sect, is reflected in the exegesis of the Qur'an. Unlike traditional exegesis approaches, Qadi Nu‘mān developed a batini (esoteric) interpretive method that does not limit the verses to their apparent meanings, and he examines the prophetic narratives within the framework of the doctrine of imamate. This highlights the differences between his exegesis and the classical Sunni and Shia approaches and underscores the contributions of Ismaili thought to the exegesis tradition.In this context, the aim of the study is to analyze the theological, esoteric, and metaphysical aspects of the prophetic narratives in al- Asās al- Tawil and to uncover the core dynamics of the Ismaili interpretive method. By employing qualitative content analysis, the study examines Qadi Nu‘mān 's exegesis methodology, showing how he reinforces the notion that imamate is the bearer of divine truth through a Hurufi (letter-based), symbolic, and hierarchical reading of the verses. According to the findings,  al- Asās al- Tawil is not only a reflection of a sectarian exegesis tradition but also an original text that includes the historical and cosmological worldview of Ismailism. As a result, Qadi Nu‘mān 's interpretations demonstrate a method that reconstructs the layers of meaning in the Qur'an within a mystical and metaphysical framework, distancing itself from literalist approaches. In this regard, the study opens a discussion on the place of the Ismaili exegesis school in Qur'anic interpretation and its impact on Islamic thought.

The Wilāyat al-Faqīh principle, which gained official status following the Iranian Islamic Revolution, has shaped Iran’s foreign policy and expansion strategies. In this context, Iran has sought to expand its cultural and religious influence not only within the Islamic world but also in the Balkans. The humanitarian and logistical aid delivered to the region during the Bosnian War of 1992 transformed into cultural activities in the post-war period. This enabled Iran to extend its ifluence beyond Bosnia into the Eastern Balkans. This study aims to examine Iran’s cultural activities in the Balkans and assess the extent of the dissemination of Shīʿism. Particularly in the post-communist period following the dissolution of Yugoslavia, Iran strengthened its cultural presence through public diplomacy. Various events have been organized by cultural attachés working in embassies, and relations with academic circles and educational programmes targeting students from the Balkans have also supported this process. The primary objective of the study is to analyze the effectiveness of Iran’s culture-based initiatives in the region. The focus will be on cultural centres, institutes, foundations and associations established within consulates. Attention will also be given to the journals, books, and other publications disseminated by these institutions, and their role in promoting and fostering the acceptance of Shi’ism among local populations. Accordingly, the main objective of this study is to document the cultural strategies implemented through Iran’s institutional structures, and to analyse the discourses and orientations constructed by these entities. Rather than conducting a direct field-based analysis of social impact, the study focuses on the nature of Iran’s cultural outreach efforts as demonstrated by its own institutional mechanisms.

Ali Akbar Dehkhoda presented two different views-radical and moderatein relation to the issue of land ownership in different issues of Sure Israfil newspaper. The main issue of the present study is to explain the dual reading of Dehkhoda from the category of land ownership. Dehkhoda in his early writings took a radical and socialist look Provides coverage of human and Islamic rights in relation to land ownership and speaks of the unconditional transfer of land to the subjects and considers its coercive realization through the reform project or, if necessary, through the possibility of a peasant revolution. However, in the following posts, take a modified look and, by accepting the property rights of the owners, He offered to transfer the property to the subjects in exchange for paying their price through the bank. The present study, based on Skinner's intentional hermeneutics, reveals the findings and points in response to the above problem. Characteristics of the dominant linguistic-discourse and intellectual-social space, including: Intensification of political tensions and alignment of proponents and opponents of the constitution, Discourse disputes between legitimacy and constitutionalism, Discourse disputes between legitimacy and constitutionalism, Attack on the office of the newspaper Sure Israfil and a delay of more than a month in its publication, Along with the approval of the Impressions Law and the establishment of a peace committee(In the presence of Jahangir Khan, the director of Sure Israfil) and request to stay away from extremism, Caused Dehkhoda to respond in this way.

Bu makale iki dış hakem tarafından çift taraflı kör hakemlik modeliyle incelendi ve değerlendirildi. Benzerlik taraması yapılarak (Turnitin) intihal içermediği teyit edildi. Etik Beyan: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur. Etik Bildirim: Çıkar Çatışması: Çıkar çatışması beyan edilmemiştir. Finansman: Bu araştırmayı desteklemek için dış fon kullanılmamıştır. Telif Hakkı & Lisans: Yazarlar dergide yayınlanan çalışmalarının telif hakkına sahiptirler ve çalışmaları CC BY-NC 4.0 lisansı altında yayımlanmaktadır. Review: This article was reviewed and evaluated by two external reviewers using a double-blind peer review model. It was confirmed that it did not contain plagiarism by performing a similarity scan (Turnitin). Ethical Statement: It is declared that scientific and ethical principles were followed during the preparation of this study and that all studies used are stated in the bibliography.

The Fāṭimid State, which was founded in 297 (909) in Ifrīqiyya in the west of the Maghrib, became an imperial power by conquering the whole of the Maghrib, Sicily, Egypt and Syria with the effect of its expansionist policy in a short time. In addition, the Fāṭimids, who ensured that the khutbas in Hijāz were read in their name, broke the influence of the Sunnī Abbāsīds and succeeded in becoming the most influential figure in the Islamic world at the end of the IV/Xth century. The success achieved by the dynasty was not only consolidated politically and militarily; on the contrary, thanks to the intensive propaganda carried out through the dā‘īs, the state was able to gather supporters even in the Sindh and Hindu geographies far beyond its borders, thus ensuring the spread of the Ismā‘ilī sect. The Fātimids endeavoured to establish superiority over their contemporaries, the Umayyads of Andalusia, the Abbāsīds and the Byzantine Empire, thanks to their imperial state understanding and active propaganda. In this sense, the Fāṭimid propaganda was successful to the extent that it served political and military expansion. With the state's patronage of poets and travellers, who worked as media organs and thus served mass communication, Fāṭimid propaganda was considered as a part of the service for Fāṭimid imperialism. This study, which is handled by the French Orientalist Marius Canard, tries to reveal the underlying effects of the success of the Fāṭimids, who belonged to the Shiīte-Ismā‘ilīte sect, which left its mark on the IVth (Xth) century of the Islamic era, from the point of view of “propaganda”. Considering that the political and military aspects of the history of the Fāṭimid State are mostly studied in our country, it is thought that this study will fill an important gap with its translation into our language.

As one of the greatest imperial powers in history, the Mongols played a pivotal role in shaping the political, social, and cultural changes in the Middle East and Asia Minor.This article examines the way in which the Mongols were represented and interpreted in Ottoman historiography. In the founding legends of the Ottoman Empire, as well as in the works of historians of the Seljuks of Anatolia and the early Ottomans, the Mongols were predominantly depicted as destructive enemies. Nevertheless, in universal and multidynastic histories, the Mongol rulers were often portrayed in a positive light, celebrated as innovators of religion, and sometimes even integrated into the Ottoman genealogical tradition. This study seeks to address how and why Ottoman historians' perceptions of the Mongols evolved over time. It argues that this change resulted from a confluence of factors, in particular the confrontation with the Safavid state and the profound influence of Persian historiographical traditions, and that it was strategically employed as an instrument to legitimize the Ottoman dynasty. Using a historical-analytical approach, the authors emphasize the pivotal role of Persian historiography, especially the narratives of the Seljuqs of Rum and the Mongol Ilkhanids, in shaping the intellectual and cultural foundations of the Ottoman world.The article further underscores the contributions of Iranian literati and intellectuals, who transmitted their ideological models into Ottoman historiography and played an essential role in the cultural and political formation of the Ottoman Empire.Ultimately, the findings reveal that the Ottoman engagement with the Mongol heritage and Persian historiographical models exerted a profound influence on the evolution of Ottoman political legitimacy and state structure.

Bu çalışmada Kur'an-ı Kerim'in Sanskrit diline tercümesi, Hindu bilgin Gunderao'nun Fātiḥa Suresi çevirisi üzerinden ele alınmaktadır. Allah'ın sıfatları, kıyamet, diriliş, doğru yol, nimet, gazab ve dalalet gibi İslamî terimler için kullanılan ifadelerin semantik tahlilleri yapılarak bunların Hint inanç ve felsefi geleneğindeki izdüşümleri üzerinde durulmaktadır. Tespit edebildiğimiz kadarıyla Türkçe literatürde ilk örneği olan bu araştırmanın Dinler Tarihi ve Kur'an çalışmaları bağlamında Hint bölgesi üzerinde daha fazla durulmasına ve Hindu-Müslüman ilişkilerinin geniş bir perspektiften mütalaa edilmesine katkı sunması hedeflenmektedir.

With the emergence and spread of Islam in Iran, many of the ancient Persian customs and traditions underwent significant changes. Following the traditions of the Prophet Muhammad (PBUH) as a noble example gradually replaced pre-Islamic practices in many areas, including the institution of marriage. However, in recent years, a growing number of Iranian youth, seeking a return to their ancestral traditions, have attempted to replace the Islamic marriage contract (Nikah) with the so-called Arian marriage contract, based on ancient Iranian customs-outside the conventional religious and legal frameworks. This phenomenon has, in turn, raised various challenges in terms of legitimacy, legal consequences, and social implications, making it one of the emerging issues in contemporary social relations. This study, conducted using a descriptive-analytical method, concludes that the tendency to perform the Arian marriage contract instead of the Islamic Nikah is problematic not only due to concerns regarding the legal validity of the marriage and ambiguities in determining the rights and obligations of the spouses, but also because it involves several other issues. These include blind imitation of ancestral traditions, undermining Islamic rulings, introducing religious innovations (bid'ah) , inclinations toward racial superiority, and diminishing the significance of the comprehensive nature of Islam and the necessity of following the Prophet's example as a model for society. Over time, this trend is likely to evolve into a culturalreligious challenge. The present study examines existing jurisprudential and legal perspectives and offers solutions to address the religious and legal obstacles related to this type of marriage.

This study examines the diverse interpretations of Islamic jurisprudence on surrogacy, focusing on the contrasting approaches between Sunni and Shia scholars. While Sunni scholars predominantly prohibit surrogacy, citing concerns over lineage integrity, marital sanctity, and ethical risks, Shia jurisprudence, particularly in Iran, allows surrogacy under strict regulatory conditions. The study employs a qualitative legal methodology, incorporating Islamic legal texts, fatwas, national legislation, and comparative legal analysis to evaluate how different Islamic traditions approach surrogacy regulation. The findings reveal that Islamic legal thought on surrogacy remains deeply divided. Sunni-majority countries such as Saudi Arabia, Indonesia, and Pakistan uphold stringent bans on surrogacy, emphasizing the need to maintain clear parental lineage. Conversely, Iran's legal framework permits surrogacy, integrating maqāṣid al-sharīʿa (higher objectives of Islamic law) to justify its permissibility under ethical guidelines. The study also explores bioethical concerns surrounding the commodification of childbirth and the exploitation of surrogate mothers, emphasizing the necessity of ethical oversight in surrogacy arrangements. The research underscores the importance of developing harmonized legal frameworks that balance Islamic ethical principles with contemporary reproductive needs. Greater interdisciplinary collaboration between Islamic scholars, legal practitioners, and medical experts is crucial for ensuring that surrogacy regulations in Muslim-majority countries are both ethically sound and legally coherent. Future studies should investigate crosscultural experiences of Muslim couples engaging in surrogacy, regulatory best practices, and the impact of surrogacy laws on family dynamics in Islamic contexts. 166 | Fadhilah, et al., Reconciling Surrogacy with Islamic Ethics …..

States determine their foreign policies at the end of making qualitative and quantitative evaluations on several factors from their historical processes to their geographical locations, from their political structure to their social values. This study combines concepts from analysis in political data and from organizational behavior better to understand variation in the organization-government interface in the example of Iran and its foreign policy making process. We argue that variances in organization-government relations across countries can be better understood by examining the institutions through which culture and government interact with certain attention to formal restraints such as rules that individuals develop and informal restraints-such as norms and culture of behavior. We also present that characteristics of the institutions involved in the interaction of organization and government can be better comprehended by observing how individuals are appealed to, selected by, and choose to stay as members of institutions. In the study, the factors affecting Iran's Foreign Policy were tried to be explained. Organizational behaviour is the academic study of the paths people act within groups. Its principles are implemented primarily in attempts to make businesses as well as states operate more effectively. Therefore, the Historical Process, Geopolitical Situation, Political Culture, Social Values, Ethnic Structure, Social Structure, and Petroleum Revenues, Public Opinion, Shiite Islamic Understanding were assumed to be independent variables in the analysis process of Iran's Foreign Policy and organization. These independent variables were tried to be analysed in the study by determining the Decision-Making Process and Dependent Variables in foreign policy analysis. While the study mentions that leadership is an important factor in Iran, the influence of religion on the leaders in power tried to be explained. The study states that religion and leadership are influential factors, especially in Iran's foreign policy.

Epistemological value of the Sunnī rijāl literatures is indisputable. The scholars of rijāl made extraordinary efforts to demonstrate the status of transmitters clearly as possible and they have established in this way that the system of al-jarh and al-ta'dīl. But it is impossible to say that the system does not need to any contribution. In this respect, the utilization of Shī'īte transmitter and rijāl literature as an accumulation of knowledge will be useful.

YİLTAVAR UNVANI Volga Bulgarları ile isläylarin X. asırdaki münasebeti meselesine dâir* Kârohj Caegledy, S.on zamanlarda meydana çıkan İbn Fa d lan yazmasının 4 alâka; yerici mes'elelermden biri, seyahat raporunda bahsi geçen Bulgar kıra ttım unvanıdır. Raporun bir yerinde 2 kiralın adı ve unvanı şöyle zap-. ted^Inyş.tir: 5 Z,. m. Ş ibn Ş. I, k. y Y. I, t. war melik aş-şagSliba. Birada •>£,. m. ş'ifi şahıs adı olduğu açıktır; Ş-l-k. y de baba adıdır. Melik ar abca kıral manasınadır. Şaqlüb kelimesinin arabca cemi şekli ojan Saqäliba 'İslâv» lar demek ise de, İbn Fadlan'da <Rulgar-Türk> mânasında kullanılmıştır. O halde yukarıdaki ibâre «Bulgar Türklerinin kiralı Ş. I, k. y oğlu ] L. m. ş> demektir. Yazmamı diğer bir yerinde 3 kn-ajın, İsmi zikredilmeksizin, yalmz unvanı görülüyor: El-melik Y. I, t. war melik Bulgar yâni, Bulgar kiralı ktral y. I. t. vq.r. Bunlardan da anlaşılıyor ki, Bulgar kiralının adı, Ş, l. y. k oğlu. L. m. ş, ve resmî sıfatı ise <Bulgar kiralı» idi. Her iki şekilde de şimdiye kadar izah edilmemiş bir kelime bulun maktadır: yit war; eski metne göre, b.l.t, w&r. R. V a s m e r 'in fikrince (fylumismaUsehe Zeitschrift, Wien, LV1II, 83 vd.) bu kelimenin bulgartürkçesinde bir has isim olması mümkündür, unvan olduğu takdirde, el~ meljik b. I. f. war melik Bulğâr ibaresinde bir unvanlar terakümü ga rabeti ile karşılaşılmış olur. Bu görüş mukni değildir. Çünkü unvan dahi olsa b. 1. t. wärm melik kelimesi ile yan-yana kullanılmış olması, unvanlar terakümü demek değildir. Buradaki melik, tıpkı meselâ ibn * Aslı Magyar Nyelv, XL, or, 3 (Budapest, 1944) de İntişar etmiş olan bu maka le İbrahim Kafesoglu tarafından tiirkçeye çevrilmiştir.

This article explores how Twelver Shia Muslims in Italy transform unpretentious gathering and worship sites into sacred spaces, and examines the nature of the sacredness imbued in these places. Shia strategies for space-making have developed in response to the absence of conventional gathering places, largely due to legal and financial constraints. In this context, Shias employ a series of interrelated and pragmatic methods to replicate the sacred spaces and times of their homelands. Rather than emerging from hierophany, civic religion, or Shia orthodoxy, the sacredness of these places evolves indipendently of physical structures. It is shaped through the intersection of ritual practice and practical necessity, reflecting efforts to address functional gaps in available time and space. These strategies reveal the struggles involved in constructing the sacred and demarcating it from the "profane" under conditions of legal and socioeconomic precariousness. The data for this article are based on ethnographic research and semi-structured interviews conducted in 13 Italian cities.

The Alevism belief, which has a special place in Anatolian culture with its historical origin,
hierarchical structure and rituals, has a deep area of meaning with its thought system and teachings. This study focuses on a clothing item called a pabuç, which is seen as a reflection of
these deep areas of meaning shaped around the Alevism belief and has become a sacred symbol
in the Alevism belief. It is known that the pabuç, which is formed from the Persian words “pâ”
and “pûş” meaning foot and wear, and given as the equivalent of the word shoe in the Turkish
dictionary, has some deep symbolic meanings under the influence of the Alevism belief and
is described as a sacred trust with the concept of Shah Pabucu. The “Shah Pabucu”, which is
considered especially sacred, is also used as a healing tool in some folk medicine practices by
people in the dedelik rank, which is at the top of the hierarchical structure of Alevism. The use
of the pabuç as a healing tool in folk medicine practices in the Alevi belief brings to mind the
“Being Tûrab” maqam, which is the first maqam of the gate of Truth in the four gates and forty
maqams doctrine that forms the basis of Alevism. Soil has been seen as sacred in Turkish culture
in the pre-Islamic and post-Islamic periods. In the Tûrab, or “Tûrab Being” maqam in Alevism,
soil has been seen as a symbol of staying away from arrogance, not looking down on anyone,
staying away from ostentation, being a servant, being modest, and giving up worldly desires
brought by the soul. As a result of the deep meanings that soil has, it is understood that the
pabuç that touches the soil during its use also has deep symbolic meanings. It is also seen that
the pabuç symbolizes worldly goods, the worldly desires of the soul, and tolerance in response
to the arrogance and contempt of mankind in the Alevi belief and various narrations narrated
around the Alevi belief. In this study, the sanctity of the pabuç, which is seen as sacred in the
Alevi belief and developed around the hearth, which is one of the basic institutions of Aleviism,
its symbolic meanings shaped in different parts of Anatolia as a result of the understanding of
“ Being Tûrab” in Alevism, its healing power in folk medicine and its features as a method of
treatment are emphasized. The meanings of the shoe around the understanding of the education
of the soul in the Alevi belief and its place in various narratives and practices are interpreted and
explained with a descriptive research method.

ORSAM rtadoğu'da yaşanan gelişmeler bölgedeki silahlı grupların akıbetini doğrudan etkilemektedir. Irak'ta hükûmet kontrolünün dışında hareket eden Irak İslami Direnişi (Islamic Resistance in Iraq-IRI) de silahlı bir aktör olarak bu gelişmelerin etkisinde kalmaktadır. 7 Ekim 2023 saldırıları ve sonrasında yaşanan İsrail-Filistin çatışmalarından, Suriye'de Baas rejiminin devrildiği 8 Aralık 2024 tarihine kadar bölgesel çatışmalarda aktif roller üstlenen IRI, Gazze'de sağlanan ateşkes nedeniyle saldırılarına ara vermiştir. İran'ın bir vekil kuvveti olarak hareket eden grubun hem bölgesel hem Irak mer-O

Şiîliğin İsmâilîlik koluna mensup olan ve kendilerini Hz. Peygamber’in kızı Hz. Fâtıma’ya nispetle Fâtımîler (297-567/909-1171) olarak adlandıran hanedanlığın bağlı bulunduğu nesep hakkında İslâm tarihinde olumlu olumsuz pek çok söz söylenmiş, üzerinde bir konsensüs sağlanamadan bu konu günümüze kadar gelmiştir. Kuşkusuz İsmâilî davetin gizlilik dönemini teşkil eden Ca‘fer es-Sâdık’ın 148/765 yılındaki ölümünden, ilk zâhir imam ve halife Ubeydullâh el-Mehdî’nin 296/908 yılında İfrîkıye’de ortaya çıkmasına kadarki süreç, Fâtımîler’in nesebinin netleştirilmesi noktasında en büyük engeli teşkil etmektedir. Zira bu süreçte İsmâiliyye imamları Abbâsîler’in baskısından dolayı gizlenmeyi (setr dönemi) sürdürerek faaliyetlerine yer altında devam etmişlerdir. Ayrıca söz konusu gizlilik sürecinin uzun sürmesinin yanında birçok meçhulü de bünyesinde barındırıyor olması, Fâtımîler’in nesebini netleştirmeyi zorlaştıran âmillerden olmuş ve bu durum onların iddia ettiklerinin aksine Ehl-i beyt’e aidiyetleri noktasında kuşku duyulmasına sebebiyet vermiştir. Öte yandan davetin sağlıklı ve işlevsel bir şekilde yürütülebilmesi için mezhebin başında bulunan liderlerin isimlerinin gizli tutması ya da takma ve kod isim kullanmaları, ayrıca Abbâsîler’in onların nesebini Ehl-i beyt’ten olmayan farklı bir nesebe bağlama çabaları bu kuşkunun artmasına yardımcı olmuştur. Bununla birlikte Fâtımî halifelerinin, nesepleri hakkında yapılan birçok olumsuz yorum ve söylemi dikkate almayarak bu noktada kayıtsız kalmaları ve resmî bir nesep şeceresi oluşturma noktasında gayret göstermemeleri de bu zorluğu artırmaya etki etmiş görünmektedir. İslâm ve mezhepler tarihçileri Fâtımîler’in nesebinin Ehl-i beyt’e dayandığını savunanlar ve savunmayanlar olmak üzere iki gruba ayrılmıştır. Başta Sünnîler olmak üzere Fâtımîler hakkında bilgi veren İslâm ve mezhepler tarihçilerinin pek çoğu onların nesebinin sahih olmadığını ifade ederken; İbn Haldûn, Makrîzî ve Şiî müellifler neseplerinin sahih olduğunu çeşitli delillerle öne sürmüşlerdir. Her ne kadar bazı yeni materyaller ortaya çıkmış olsa da modern dönemde de Fâtımîler’in nesebi hakkındaki tartışmalar devam etmektedir. Ortaya konulan çalışmalar, Fâtımîler’in nesebi hakkında ne kadar farklı ve karmaşık yapıda bilgi olduğunu göstermesi bakımından önem arz etmektedir. Ülkemizde Fâtımîler’in nesebine yönelik yaklaşımın ele alındığı bir çalışmaya tesadüf etmemiş olmamız bizi bu noktada çalışmaya iten önemli bir âmil olmuştur. İslâm ve mezhepler tarihçilerinin Fâtımîler’in nesebi hakkında aktardıkları birçok rivayetin dikkate alınarak hazırlandığı bu çalışmanın ana hedefi Fâtımîler’in nesebine yönelik farklı bir bakış açısını ortaya koymaktır. Ele alınan çalışmada Fâtımîler’in nesebi hakkındaki rivayet ve yorumların incelenmesinin yanında bunlar üzerinden değerlendirmelerde bulunulması, Fâtımîler’in nesebi hakkında gelişen iki ayrı tavrı ortaya koyması açısından literatüre katkı sunmayı amaçlamaktadır. Araştırmada nesepleri hakkında pek çok olumsuz söz söylenen Fâtımîler’in bu duruma karşı kayıtsız davranıyor gibi görünmelerinin, 4./10. yy’ın ortalarından itibaren İslâm dünyasında siyasî ve askerî açıdan yükselen bir güç olmalarıyla yakından ilgili olduğu tespit edilmiştir.

Kuzey Afrika (Mağrib) bölgesi coğrafî konumu, verimli toprakları ve iklim özellikleri dolayısıyla insanlık tarihinde pek çok medeniyete ev sahipliği yapmıştır. Bölgenin doğusunda bulunan ve Müslüman coğrafyacıların İfrîkıye olarak isimlendirdiği topraklarda Fenikeliler’den itibaren pek çok yerleşim yeri tesis edilmiştir. Bunlardan biri olan günümüzde Tunus topraklarının orta kesiminde Akdeniz kıyısında bulunan Sûse şehri, sahip olduğu elverişli konumu gereği antik dönemden itibaren ilgi gören bir yer olmuştur. Fenikeliler, Romalılar, Vandallar ve Bizans İmparatorluğu gibi çeşitli medeniyetlere ev sahipliği yapan şehir, Müslümanların eline geçtikten sonra önemini daha da artırmıştır. Ağlebîler döneminde büyük gelişme kaydeden şehir, liman ve tersaneleriyle yenilenmiş ve güçlendirilmiş büyük bir donanma oluşturulmasına imkân tanımış, böylece İfrîkıye’nin karşısında bulunan Sicilya adasının ele geçirilmesine büyük katkı sunmuştur.
Şehir imar faaliyetleri açısından da oldukça hareketli bir dönem yaşamıştır. Sûse Ulucamii, Ribâtı, surları, sarayları, han ve hamamları, çarşı-pazarları, çeşme ve sarnıçları, liman ve tersaneleriyle Sûse, bölgenin en gözde şehri haline gelmiştir. Ağlebîler döneminde bölgenin merkezi olan Kayrevan şehrinin konumu ve gelişimi, Sûse’nin önemini kaybetmesine izin vermemiş, bilâkis şehir gelişmiş yapısı, askerî ve ticarî anlamda arz ettiği ehemmiyet sebebiyle İfrîkıye’nin en önemli şehirlerinin başında gelmiştir. Fâtımîler döneminde de Sûse her anlamda yükselişini devam ettirmiştir. Ağlebîlerden tevarüs edilen Sûse liman ve tersaneleri yenilenerek geliştirilmiştir. Fâtımîler, Sûse liman ve tersanelerinden üretilen gemilerden müteşekkil filolar ile dönemin iki süper gücü Endülüs Emevî Devleti ve Bizans İmparatorluğu karşısında Batı Akdeniz’de önemli başarılar kazanmıştır. Bu donanmalar sayesinde Avrupa’nın güneyinde yer alan Cenova şehri, Sardinya ve Korsika adaları ele geçirilerek bölgede devletin gücü pekiştirilmiştir. Ayrıca Sicilya ve Güney İtalya’da ele geçirilen önemli yerler sayesinde İfrîkıye ile Sicilya arasındaki bağlantı sağlamlaştırılmış, bu süreçte Sûse, askerî ve ticarî açıdan köprü vazifesi görmüştür.
Fâtımîler döneminde kurulan başşehirler Mehdiye ve Mansûriye’nin varlıkları Sûse’nin gelişimine ve bölgede yarattığı etkiye mani olmamıştır. Aksine Sûse’nin muhkem ve dayanıklı yapısı sayesinde denizden gelebilecek saldırılara karşı Mehdiye ve Mansûriye gibi şehirlerin güvenliği sağlanmıştır. Ayrıca bölgede patlak veren ve etkileri kısa sürede bütün Mağrib’e yayılan Ebû Yezîd en-Nükkârî isyanında Fâtımîlerin elinde kalan birkaç şehirden birisi olan Sûse, Hâricîler’e karşı ortaya koymuş olduğu direniş mücadelesi ile adından söz ettirerek muhkem yapısını bir kez daha ispatlamıştır. Gelişmiş düzeydeki dokumacılığı, hayvancılığı ve çömlekçiliğinin yanı sıra sınâî ve zirâî alanlarda kaydedilen gelişmelerle şehir ekonomiye büyük katkı sunmuştur. Sûse bulunduğu konum gereği bölgede denizcilik anlamında en gelişmiş şehirlerden birisi olarak Fâtımîlerin civar devletlerle büyük ticarî ilişkilerde bulunmasına da zemin hazırlamıştır. Şehir, yetiştirdiği ilim adamlarıyla da bölgenin kültürel tarihine etki etmiştir. Pek çok muhaddis, fakih, edib ve şairi bağrından çıkaran Sûse, bu anlamda İfrîkıye’nin en önde gelen şehirlerinden birisi olmuştur. Bugünkü Tunus topraklarında yer alan Sûse’nin coğrafî, demografik ve tarihî yönü hakkında ülkemizde herhangi bir akademik çalışmaya tesadüf etmemiş olmamız bizi bu araştırmayı ele almaya iten önemli bir âmil olmuştur. Dolayısıyla araştırma konusu alanında önemli bir boşluğu dolduracak özgünlüğe sahiptir.
Çalışmamız, Kuzey Afrika hakkında bilgi veren coğrafya, tarih, tabakât ve seyahatnâme vb. eser türlerinden yararlanılarak hazırlanmıştır. Ayrıca modern dönemde az da olsa yapılan araştırmalardan istifade edilerek çalışma zenginleştirilmiştir. Araştırmanın amacı, yeterli olmasa da son dönemde artış gösteren Kuzey Afrika çalışmalarına bir yenisini ekleyerek Sûse şehrinin Fâtımî yönetiminin sonuna kadar bölgedeki siyasî, askerî, ticarî ve kültürel alanlarda etkisini saptamaktır. Araştırmanın amacı, yeterli olmasa da son dönemde artış gösteren Kuzey Afrika çalışmalarına bir yenisini ekleyerek Sûse şehrinin Fâtımî yönetiminin sonuna kadar bölgedeki siyasî, askerî, ticarî ve kültürel alanlarda etkisini saptamaktır. Böylece  şehrin bölgede varsayıldığından çok daha büyük bir potansiyele sahip olduğu ortaya konulacaktır.

Arabic Malay is a form of script and language resulting from a combination of Arabic letters and Malay language that developed rapidly in the archipelago, especially during the spread of Islam. This research aims to examine the influence of Malay Arabic in the development of education in Indonesia, especially during the early days of the spread of Islam until the colonial period. The method used is a literature study with a historical-cultural approach. The results showed that Malay Arabic played an important role in the spread of knowledge through religious texts, textbooks, and educational documents used in Islamic boarding schools and traditional educational institutions. In addition, Malay Arabic also became an important tool in the early literacy of Muslim communities in the archipelago. The use of Malay Arabic accelerated the teaching process because it used the local language with letters that were familiar to the santri. These findings show that Malay Arabic is not only a cultural heritage, but also an influential educational instrument in shaping literacy traditions and the Islamic education system in Indonesia.

Purpose: Study aim: the purpose of this study was to investigate and summarize the methods of teaching Hadith in Islamic schools and colleges to explain the influence of the place of Hadith on the choice of teaching methods. Method: Research Approach:The present research enjoys a qualitative descriptive -analytic approach. The data of this research are based on a variety of teaching methods in the sources and references of Hadith and Hadith sciences. The instrument of this study was high lighting which was used for the sources and references mentioned. Findings: The choice of teaching method in Hadith sciences has a direct relation with the nature of Hadith and its validity. The Hadith scholars have identified various types of Hadith's methods in eight ways; Samaa(hearing), Arz, Permission, Manuela(Handling), Correspondance, Declaration, Wills and Vejada and based on the degree of assurance of these methods, their validity and accuracy are examined. Investigating various ways of teaching Hadith indicates that the main criterion of the supporters and opponents of the methods mentioned relies on the confidence and trust in the accuracy and precision of the transmission of the Hadith. This issue led to controversy over the details.

Greatest-conceivable-being argument: God is defined as the greatest conceivable being. If such a being existed only in thought, one could imagine a still greater being that exists in reality. To avoid this contradiction, the argument concludes that the greatest conceivable being must exist in reality. In other words, existence is treated as part of maximal greatness, so a perfectly defined God must exist. Existence-as-perfection argument: A related view holds that existence is a perfection or necessary property of a supremely perfect being. Philosophers like Descartes argued that a supremely perfect (all-powerful, all-knowing, benevolent) God must include existence, since a God without existence would be less than perfect. This logic claims that if one can conceive a perfect God, His existence follows by definition. Modal ontological argument: Using modal logic, one argument assumes it is possible (logically consistent) that a maximally great being exists. If that's true, then such a being exists in some possible world. By definition of maximal greatness (being unlimited in every world), this being must exist in all possible worlds, including the actual world. Hence the conclusion is that God exists necessarily. The core is: if a maximally great God can exist, logic forces the conclusion that He does exist. Cosmological arguments (for existence) Kalam cosmological argument: This argument begins with the premise that everything that begins to exist has a cause. It then notes that the universe began to exist (for example, by the Big Bang). From these premises it concludes that the universe has a cause outside itself. This uncaused first cause, being outside time and space, is identified as God. In short: "Everything that begins has a cause. The universe began. Therefore, the universe has a cause (God)." Contingency/Leibnizian argument: This line of reasoning uses the Principle of Sufficient Reason: every fact or existence must have an explanation. It observes that everything in the universe seems

This paper explores the instrumentalization of the Kitāb Bilawhar va Buḏāsf, a literary and philosophical text with pre-Islamic origins, within Twelver Shi'ite ideology in Safavid Iran during the late 17th century. Compiled by al-Maǧlisī II into his encyclopedic work, the Biḥār al-anwār, the Kitāb Bilawhar was strategically employed to serve politico-religious objectives. Its primary purpose was to reinforce the religious leadership of the faqīh and muǧtaḥid as spiritual guides for the community during the Great Occultation of the Twelfth Imam.