https://turkishstudies.net/turkishstudies?mod=sayi_detay&sayi_id=367 Turkish Studies - International en 2026-07-16 <p style="text-align: justify; margin: 6.0pt 0cm .0001pt 0cm;">Ankara Bilim &Uuml;niversitesi</p> <p style="text-align: justify; margin: 6.0pt 0cm .0001pt 0cm;">Maltepe Kamp&uuml;s&uuml;</p> <p style="text-align: justify; margin: 6.0pt 0cm .0001pt 0cm;">Maltepe Mahallesi Şehit G&ouml;nen&ccedil; Caddesi No: 5 &Ccedil;ankaya, Ankara, T&Uuml;RKİYE</p> <p style="margin: 6.0pt 0cm .0001pt 0cm;"><strong>Web: </strong><a href="https://ankarabilim.edu.tr">https://ankarabilim.edu.tr</a></p> <p style="text-align: justify; margin: 6.0pt 0cm .0001pt 0cm;"><strong>Telefon:</strong> <a href="tel:4442228">444 22 28</a></p> <p style="text-align: justify; margin: 6.0pt 0cm .0001pt 0cm;"><strong>E-mail:</strong>&nbsp;<a href="mailto:info@ankarabilim.edu.tr">info@ankarabilim.edu.tr</a></p> https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21170 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21170 Abdulvahap TAŞTAN 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20820 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20820 Ali COŞKUN 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21290 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21290 Mehmet Ali KİRMAN 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21430 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21430 Adem EFE 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21477 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21477 İsmail GÜLLÜ 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21419 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21419 Özcan GÜNGÖR, Behlül TOKUR Globalization; it makes mandatory to re-examine the constants, social and cultural structures, religious understanding and practices of societies. If all the threats, obligations and advantages directed to social groups are well judged, even local groups have the opportunity to be more effective communities in the global world. Even if globalization forces institutions to be more loosely organized, religion continues to be effective in the lives of individuals. Turkey seems to have global advantages for Middle Eastern countries with its democratic, cultural and political experience in the context of religion's global position. At the same time, Turkey’s experience on the tradition of wisdom and the religious mindset it has built by formal education institutions can be a reference in the modern world. Turkey has a vast civilization depth. This advantage of history is particularly seen in the experience of libertarian, transparent and coexistence. These features can be attractive for Middle Eastern societies. Turkey's human resources, the mentality of these resources in cultural and religious contexts, seems to have the opportunities to help the Middle East take a more activerole in the globalization process in the future. This paper, intents to understand what potential advantage and disadvantages for the Middle East, in the context of globalization mentality of Turkey's cultural and religious institutions. Depending on this aim, the sociological mentality and religious institutions of Turkey will see what kind of examinations will be encountered in the Middle East during the globalization process and it will be understood whether or not there is the potential to become universalized as a result.Finally, the study will evaluate the religious institutions of Turkey a) Imam Hatip High School b) Faculties of Theology and c) Presidency of Religious Affairs in the context of global possibilities.In addition, the sociological interaction of Turkey with global values in the context of democratic culture, productivity, political structuring, individualism and coexistence will be examined as a model for Middle Eastern societies. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21426 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21426 İhsan ÇAPCIOĞLU The fact that the Turkish society is partly conservative and partly secular is a sign that it has a hybrid character called modern-conservative. This is a proof that secularization does not progress in a straight line in all societies, and that has a unique character changing from society to society. This article focuses on the changes observed in secularizing society, especially in family values, and the consequences of this change. In large families built with traditional values, the distinctiveness of role-sharing, experiences, co-existence culture and beliefs constituted a certain family order. The core family model, which emerged as a necessary consequence of the developments after the Industrial Revolution, brought with it some problems due to the increasingly crystallizing character of the individuality, even though it carries a certain part of the existing cultures within it. In this context, it is seen that cases such as domestic violence, incompatibility, emotional and behavioral problems of spouses and children, communication problems, disagreements and conflicts, intolerance between spouses and economic freedom cause the increase of divorce rates in our country and the emergence of alternative life models for the family. The growing number of problematic children with unhealthy family environments and increasing divorce rates and the new problems caused by this situation constitute another problem area that our family needs to solve. In addition to alcohol and cigarette smoking, inclination of young population to harmful habits such as drug abuse leads to a gradual detachment from the family environment. In addition, this situation paves the way for young people to move away from family values by triggering domestic unrests and conflicts. These indications suggest that the values of the family are increasingly being abused in our country and that a serious transformation of value is experienced. However, when data from the World Values Survey 2010-2014 is examined, it is understood that unlike Europe and North European countries, Turkey is still among the countries that pay most importance to the family values. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21166 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21166 Harun GÜNGÖR Turks, one of the oldest nations in history, have not adopted different religions for centuries and have interacted with various cultures in different geographical regions. Although the description is made in Turkey and tried a variety of the world, the Turks have not been studied enough history of religion and culture. There are some problems encountered during the researches on the history of Turkish religion. The tongues of the sources related to the history of the Turks vary according to the time, depending on the religion or the geographical region, the neighboring states. In this way, there are resources in Chinese, Persian and Arabic languages. It is important to emphasize the importance of correctly naming the ancient beliefs of the Turks in the history of Turkish religious studies. In this sense, what shamanism is and how it takes place in the history of Turkish religion should be determined correctly. The Turks have always believed in God, the only supreme being. The problem is how to name this religion in the center of which God is involved. This dynastic "old religion" is also a manifestation of the view of religion as a historical phenomenon and it is wrong. Important studies can be obtained by examining the graves and holy places in the history of Turkish religious studies. It is also necessary to know what kind of role the beliefs of beliefs overlap or converge on the earth, how they are reflected in their living quarters, and what role they play in naming existing spaces. The difficulties that researchers have experienced in choosing the right topic, the lack of coordination with each other, and the fact that they do not know the language of the investigated country are also problems to be solved. These problems will be discussed in detail in the study, and suggestions for solution of the problems will be given 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21293 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21293 Kemaleddin TAŞ The concept of "sociology" and "methodology" has come into being intertwined with each other and has been a subject of constant debate in the development process of sociology as a scientific discipline from day to day. We can easily say that the element that enables sociology to be an independent science is its methodology. The reason why sociology is distinguished from other branches of science, primarily from philosophy, is the difference of methodologies which sociology uses to investigate social phenomena, in other words, the way it handles social reality. In this context, another factor that is as effective as ontological and epistemological assumptions in the separation of sociological traditions is methodological approaches. Likewise, the main reason why the social theories underneath the main sociological paradigms progress in different ways is their methods while investigating "social". Thus, both methodology at a general paradigmatic level and at the level of social theory, depending on it, has a decisive influence. In order to understand the sociological methodology in a healthy way, the first step to be taken and the first source to be referred to are the "social science paradigms". Because the basic motive that encolours the sociological methodology is the paradigm. Without knowing the paradigms and their basic assumptions, the sociological methodology can not be understood and applied correctly. We can talk about two main traditions that have a long history in the field of social sciences and that continue their existence and influence today: the Positivist Paradigm and the Interpretative Paradigm. The sources of methodological orientations in social sciences are also based on the ontological and epistemological assumptions of these scientific paradigms. The article will focus on the basic principles of these two main arteries in the social sciences, in a general framework and in particular on the methodological approaches of these two traditions. In this context, it will be emphasized in the text that it is necessary to determine the research strategy in terms of the ontological and epistemological bases on which the sociological methodology is based and to know what paradigm is the product of the methods used. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20837 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20837 Celal TÜRER The meaning of an action revolves around ethos that agent live on. Ethos refers geist or existence within that certain practices and traditions formed historically where it began life narration of a community represents values ground that express our actions’ meaning and causes. This ground manifests also as an area of building the self by himself. To move this area or value commitment is facilitated by imitation, storied and empathy and spreads by flexibility and freedom in its internalizing. It is said that values play as central role for formation of the actions. Individual, who is evaluating their priorities, always needs a measurement that its resources depend on the value. At this point values provide a criteria for subjective thoughts on the good of the individual holds and ideally, an expression that measures how a person wants to be. Actions are not happen because of values directly. On the contrary, an action performed by a person in accordance with his values how to behave in a creative way. This point reveals that individual realize himself where he started to reflect on the values and values emerge always in the individual's inner journey. In this article emphasizing its role of area of values, value commitment for creating the action, aims to provide an understanding horizon for evaluating the criminal activities. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21272 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21272 Asım YAPICI Almost every religion aims to protect and improve the physical, mental and social well-being of its members through the model of human and community it offers. In this context, we see that religions have tried to regulate marriage and family life. Especially the orders and recommendations advised in matters such as selection of spouse, relationship of spouses with each other, sexuality, maintanence and termination of marriage can be considered within this scope. Starting from this point of view, it is possible to say that religions as principal play a role both as a protector and as a solution producer against various problems encountered in the family environment. However, when it comes to religion and spirituality that we can express as the meeting of religion with individual, the situation can change. This study tries to find out how and in which direction spouses perception of religiosity and spirituality in particular, forms of religious life, religious identities and worldviews influence marital life. The basic problem of the research is that " in the evolving world from modernity to postmodernity, can the level of religiosity and spirituality of spouses support for marital life to be peaceful, solving problems and preventing divorce?” 37 people who reside in Adana participated in the study. Of these, 17 are married, 9 are divorced, 11 are single. The age range of participants who are all graduates of higher education is 23-42. The data, collected with the semi-structured interview technique, were grouped first and then interpreted according to the understanding tradition. According to the results, the relation of spouses to religion and spirituality affects the marriage environment in three ways. First, religiosity and spirituality have a positive role in preventing and resolving interspousal problems. Secondly, religiosity and spirituality are engaged in situational and contextual ways of solving interspousal problems. Thirdly, in the process of postmodernization, the effect of religiosity and spirituality on individuals are gradually diminishing, the pleasure of faith leaves its place to the pleasure of world. If the findings are evaluated in terms of university graduates, it is possible to make the following determinations: While religiosity and spirituality come into play as an effective factor against mild problems that arise in the family environment, they lose their “safe container” characteristics on heavy and deep problems, sexuality in particular, day by day. At this point, in the postmodern era, while religion and spirituality protect spouses against mild cold in the solution of marital problems, they can be likened to a "get weared off coat" or "thin overcoat" that lacks the protection from severe cold. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21387 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21387 Halil YILDIZ Modernization movement in the Islamic World emerged as a kind of religious movement and have been continued in similar way. İn other words, modernization attemps have been a part of religious tuought and interpretation endevours of the Religion. At this point, Second Constitutional era, with its initial impacts, is very crucial period since it was the phase of the ideas which had insatalled the Republic merged. İn this era, with the prevalence of İslamist World wiev, the İslamists published many important periodical publication. Among these publicators Sebilrüşşead and İslam Journal has significant places in the intellectual life of the period because of their theological and political positioning. These two journals are very important because they represent both the discussion which continued after the Secont Constitutional era and in the Republican era, and the differances which began to emerge within the İslamist thought. This study aims to reveal the historical-sociological reality at the İslamic modernization debates in the given era by presenting a charecteristic section of the debates of Sebilürreşad and İslam Journal between 1914-1918. İn order to achieve this aim, this study discusses following four topics. –mutually debated in these two jounals- which have been important both in relevant time period and in the general modernization processes of the İslamic thought, and can be attached to the main headings such as family, low, knowledge, politics: “poligamy”, “sociological islamic law proceduse”, “İslam and progress” and “İslam and nationality”. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21258 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21258 Münevver Ebru ZEREN This article aims to present a comparative study on Turks’ conception of God and universe mainly in Mahayana Buddhism of Buddhist Uygurs’ between 9th-12th centuries in Turfan, and in Turkish Islamic Sufism developed in Transoxiana and Anatolia regions in 12th-13th centuries. As this is a vast and deep subject having many dimensions and reflections, only some striking examples of textual evidence are presented due to the limited scope of a paper. Buddhism and Islam are two different world religions, quite diverged in basic principles like conceptions on God and universe. However, even a few examples presented in this article point that the convergence of Turkish Buddhism and Sufism is due to the synthesis of these religions with Turks’ oldest national religion, called Sky-God Religion (or Tengrism). The endless divine love, the search for God or Ultimate Reality in the universe by always referring their mind to interpret phenomena, love for universe and all beings, finding God in their heart via annihilation of ego and the ultimate happiness reached by “unity of God with all” are some significant common traces from Turks’ amazing religious history. This article is highly inspired by and thus dedicated to our deceased greatest Turkish art historian Dr. Emel Esin who conducted most serious scholar works on comparative cultural and religious studies of Turks, starting from their oldest time until Islamic period including Sufi traditions. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21056 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21056 Ahmet ALDYAB The rhetoric of the Quran has been searched for centuries by linguists. From the beginning of these studyings it has been seen that the Quran has an effective and rhytmic language. And today the linguists focus on the perfect harmony between the verses in Quran. Whoever reads the Quran, he can feel this perfect harmony. The beauty in the usage of vocabulary is remarkable and sensibility is also noticeable. The vocabularies are used in an effective way which was supported by rhetoric.The meaning of the Quranic verses get stronger by the help of eloquence art. Because in the Quran Allah talks to the human beings and he shows them the correct way to make him pleasant and he uses a miracle language. Because the Quran is Allah’s words, it’s not possible to change a vocabulary with another one whether it is the synonym of the vocabulary. When someone tries to create the same meaning by changing some vocabularies in the verses, he can not succeed it. It is certain that it is not possible to compose a book like Quran. This example shows that Quran is a miracle book which has been sent as a quide for all human beings. In this research nominal and verbal rhetoric have been seen clearly. The effects of the verbs and the nouns in the Quran have been discussed. We often see several vocabularies in Quran which are sometimes used as nouns and sometimes as verbs. In Arabic a word can be both a verb and a noun. The same vocabulary can be used as a noun in someverses but the same vocabulary can be used as a verb in the different verses. This situation shows us the rhetorical richness and the power of the meaning. Arabic is a rich language with its rhetoric and conjugating of verbs. All these features of Arabic are seen in Quran clearly. The linguists are astonished when they dintinquish these features of Arabic. As a result they are impressed deeply. For many centuries linguists have been studying the rhetoric of Arabic and it will be studied until the end of the world. All these explanations show that the Quran is universal. The difference between the usage of verbs and nouns in Arabic can be explained with these examples: Ali is ordering something to Aysha. When we deal with this sentence we can understand that Ali is ordering something now.We don’t know whether he will order something tomorrow or not. This sentence is valid now. We aren’t sure if Ali will order something tomorrow or not. When we talk about the action which is happening now, we have an idea what is happining now. But when we say Ali is generous, we understand that he is generous now and tomorrow. This sentence doesn’t tell us only what is happining now. We may understand that he is always generous. This research has been show that the features of verbs and nouns by choosing Quranicverses. In this research a vocabulary which is used in a verse of Quran as a nounand at thesame time as a verb. At the same time the reare several examples related to vocabularies which are nouns in a verse and in to turn verbs in a different verse. In this research the quranic verses have been compared with each other point of view analyzing method. With the analyzing method the uniqueness of Quran has been illustrated. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21191 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21191 Yaşar AKASLAN Musa Carullah Bigiyef has excogitated issues such as history of the Qur’an, the science of reciting the Qur’an and resmu’l-mushaf, and written significant books accordingly. Orientalists have made the false assertions about history of the Qur’an, its recitations and resmu’l-mushafs, and aggressions against Islam have been clearly demonstrated in his day. At such a time Carullah hasn’t been indifferent to these mentioned aggressions and done studies on this topic, therefore he has been a significant figure in the science of reciting the Qur’an. Carullah who has been famous in our country due to the fact that he is known to be different has been hidden for people as a reciter in that period However, author has developed a point of view about social issues via the knowledge of the Qıraah and even in his works which have been written in different fields. He hereby shed light on many issues and provide solutions about them by making an inference from the denotation and indication of Qıraah. In this study, we will analyze Carullah in terms of the science of reciting the Qur’an. Also, we will discuss his ideas about the issue named “seven letters” which has been one of the most basic issues in the history of the Qur’an, and been an important factor in the sense that it makes the science of reciting the Qur’an (Qıraah) to be considered as a discipline in the Islamic sources. Like most scholars who have been taken up with the Qur’an and scholars who have been involved in the science of the Qur’an, Cârullah has also handled this ominous issue in his various works. In this way, the historical background of the phenomenon "seven letters" in the history of the Qur’an and Qıraah will be discussed shortly with regard to creating the infrastructure for his ideas. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20549 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20549 Mehmet Ali Kılay ARAZ The modern era has witnessed renewal movements on many levels of intellectual, artistic and literary, because of the renaissance witnessed by the world, which has clearly influenced the general direction of artistic creativity and scientific thinking. As a result, in the field of arts, there have been many schools such as Impressionism, Expressionism, Symbolism, etc. The emergence of these schools has been accompanied by a renewal of vision and perception of the concept of art and its objectives and mechanisms and philosophical and theoretical backgrounds, and elements of the emergence of a renewal at the level of literary creativity, both at the level of form or content. In a study entitled "A New Reading of the Leadership of Poetry", Muhammad sees that the pioneer of modern Arabic poetry is Jabra Ibrahim Jabra, not Nazik al-Malikah or others. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21315 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21315 Nasi ASLAN As known, in legal interpretation , two schools that consists of literal and teleological (based on original purpose) interpretation stand forward. Unfortunately, under the title of analogy and implication kinds which are placed in topics of wording (letter) in jurisprudential methodology it has not been mostly possible to get out of literal interpretation, which leads to ignoring the wisdom and purpose at the background. The main purpose considered by the Legislator (Shari) in his law-making is to regard the good of his servants, which should not be ignored in the interpration of the Nass (Qur’an and Sunnah) the verse of borrowing (mudayene) which is known as the longest verse in Holy Qur’an (Baqara/282) has importance as it includes some judgments and matters like borrowings’s being taken into written record and these kinds of contracts’s being made in front of witnesses. This verse has also signicance for it has been the basis for notary instution. İn this verse, there are more than one expressions in imperative form whose meaning and point that they make causes disagreement among scholars. Traditionally, in jurisprudential methodology, this matter has always been discussed mostly literally from the viewpoint of the question “ Does the imperative form mean obligation or advice?”. And the purpose sought by the Legislator in the verse has mostly been bypassed. While majority of scholars defend that the imperative forms here -except for taking a collateral- express advice, some others, especially Zahiris adopt the idea that these imperatives mean obligation. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21203 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21203 Enver BAYRAM The Koran is a holy scripture that was gradually revealed to the Prophet Muhammad in twenty three years. As the oracle continued to be revealed during the period of the Prophet Muhammad, the Koran had not been collected between two covers yet. After the death of the Prophet Muhammad, abjuration movements occurred between some Arabian tribes during the period Abû Bakr and a good many Koran swots were martyred during wars that were made for quelling these movements. This condition concerned Umar so much that he tried to persuade Abû Bakr to collect the Koran between two covers. Believing that he could not do something that had not been done by the Prophet Muhammad in the beginning; Abû Bakr agreed to do it and started his work on this issue. At the same time for this, Zeyd b. Sâbit, who has also revelation clerk, has been appointed. As a result of Omarr's contributions, the Qur'an was placed between the two covers. Thus, the Koran has been able to precisely reach the present day, which has prevented possible misunderstandings about the Koran in the future. The collection of the Koran between two covers also formed a basis for copying the Koran. For this reason, we will first consider the reasons for the gathering of the Qur'an, then we will consider Omar's contributions in this collecting work. Because Omar played a very important role in the re-establishment of the Qur'an and has made a great effort in reaching the Qur'an as much as it is daily. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21253 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21253 Halit BOZ A sun born in the horizon of persecution in times when human values are forgotten, the moral and conscience empowers, and the time when ignorance, justice, and ignorance are replaced by ignorance instead of justice in the adventure of life history has always given life to wisdom and knowledge and has brought mankind into darkness from the darkness of history. This sun, which will guide mankind as much as dojama, is the Qur'an, the eternal Word of Allah. For He is as much as it is to this day, after all, as a guide, and as a guide, and a mercy for them, as a source of guidance, a source of salvation to all men. It therefore contains a wisdom and a subject in his subjects. Because of this nature, society has tremendous principles to reach salvation. The purpose of this study is to put forward the judgment of social and economic affairs (counseling) in the military, economic, social and political aspects according to commentators the and other scholars with the examples of the Qur'an and the Sunnah. Because it is known that there are two very important conflicts in this regard. The first of these conflicts is the judgment of the sharer council in the Qur'an and the hadiths? In other words, is it supposed to be consulted in all the fields mentioned above, that is to say, all the fields that concern Muslims or is it mendup, the second is that the president of the Islamic state or the Caliph has to obey or not obey the decisions made here. Therefore, these two points constitute the main activity of this work by telling the Qur'an, the sunnah, the commentators and other scholars, and their own convictions and the views of other scholars and commentators to describe blends clerk also our own opinion, constitute the main theme of this work. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21378 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21378 Birgül BOZKURT It is an essential subject to examine the thought of the letter and science of the letter in the work (Rasâil Ikhwân al-Safâ) of Ikhwân al-Safâ, which is a secret society of Muslim philosophers and which came to exist in 10th century in Basra. The science of the letter, whose history goes back to ancient period, has three essential aspects. These are summarized by these means: 1. To understand the mystery of beings by the letters, to attribute meanings to the letters, to correlate connections between the letters and the numbers, to explore the mysteries and to have a grasp of aspects of secrets of beings by the various laws of ratio and harmony. 2. By the recognition the effects of the letters on the beings, to provide this effect by the way of amulet, talisman, cryptogram (wafq), magic etc. 3. To reach invisible and futuristic knowledge by the letters. In this study, whether Ikhwân al-Safâ provides these three sides or not will be discussed. At this point I have tried to present their ideas on letters in Resâil and I have reached a result whether they are Hurufist or not. As a result, our researches have illustrated that Ikhwan al-Safa interested in the science of the letters and made evaluations on some dimensions of this science, but they were not interest in the third aspect too much. Moreover they were interested in the second aspect partially. Their approach related to second and third aspect is mostly descriptive and in explanatory situation. Therefore it is difficult to see or accept Ihwan al-Safa as a heated defender of the science of the letters and complete advocator of Hurufism. It will be more correct to evaluate Ikhwan al-Safa as group who made a sort of mysticism and symbolism of the letters and working on the science of the letters a certain extent. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21285 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21285 Sema ÇELEM, Sakina ÖNEN The order between the verses and surahs of the Qur'an has been examined by some commentators of the Quran as a way of understanding it. This situation, which is the subject of Tenasubu'l-Ḳur'ân, emerged as a result of a mental effort, especially in the comments of er-Razi (v. 606/1210) and al-Bikāi (v.885 / 1480) considerably. In the article, firstly, significance of the relation between verses and surahs is stated in Ulûmu'l-Ḳur'ân. After describing the topic with examples in the related Tafsir, the relationship and the consistency between the verses about "the creation of the heavens and the earth" in seven surahs that succesively descended in Mecca and widely known as “Havamîm”, are emphasized. In the Surahs of Havâmîm (Ghâfir, Fussilat, Ash-Shûrâ, Az-Zukhruf, ad-Dukhân, Al-Jâthiyah, Al-Ahgâf), there is a hierarchical order among the twenty-three verses that includes the creation of the Heavens and the earth, the details of this creation, the fact that Allah is the owner of the heavens, the Earth and its contents belong to Allah, and the news that knowledge belongs to Him. When the verses subject to the artice are examined, it is seen that the verse (60/57), which describes the creation of the heavens and the earth are superior to the creation of man, follows the verse (61 / 9-12) which explains that the creation of the Heavens, The Earth and between them is described in detail. There is no longer any explanation about creation in the following verses. The subject changes from existance of the creatures to the Creator (Allah), emphasizing that Allah is the possessor of everything which is created, the knowledge of the time of resurrection is known by Him, and how glory he is, how far he is from all kinds of deficiencies (Ash-Shûrâ, Zukhruf, ad-Dukhân, Al-Jâthiyah) The last point of the topic is that there is a striking question asked to the the polytheists of Mecca, who accept that the Creator of the Heavens and the Earth is God, but who has denied recreation: Can’t Allah, Who is able to create any kind of thing in any circumstances, who creates what He has created for the right and wisdom and for a particular time, (Al-Ahgâf 66/3, 33) resuscitate dead people ? Thus, Allah, who has proven his power via the creation of the Heavens and the Earth, proves to those who do not believe that he will be able to resuscitate with concrete evidence. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21130 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21130 Şemsettin DAĞLI The question that we attempted to emphasize in our study is the position of Traditional Turkish Arts within the abstract arts included in modern arts. In this context, it reveals some similarities among modern art movements which left its mark on our century by realizing in abstract art within the scope of western art. In this sense, it is known that western artists revealed many works (Henri Matisse, Mark Tobey, Paul Klee, Wassily Kandinsky Van Gogh’ Picasso and many others) gave many examples and made use of this interaction. Our purpose is not to certificate this interaction. What we emphasized here that is based on that the artist who performed the action which we called as art in plastic sense is a human being, it is a fact that human realizes the similar artistic events by reacting similarly within the same historical process in different geographies and different culture mediums in his/her basic instinctual approaches. Philosophically, it is necessary to analyse the problem of painting ban in Islam and the reasons and consequences of this ban in order to inquire by interpreting the background, intellectual truth and its origin of emergence in Islamic arts. Researches and interpretations on these issues concluded in such a manner that each will create newer discussions without ever reaching a definite judgment even today. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21273 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21273 Abdurrahman DEMİRCİ Built on a pure curiosity, the scientific orientation towards the East has been institutionalized and has become a school of thought, namely oriental studies/Orientalism. Particularly, the researches on Islam have paved the way for the formation of the public opinion in the western world. The studies conducted until 20th century were mainly personal attempts. In process of time, commercial expectations, academic ambitions and societal needs and demands established a ground for the publication of encyclopedias. These encyclopedias, which used the orientalist studies as the source of information, are reference books in the West on the Islamic culture and civilization. These sources presented various analyses and assestments, and played a significant role in introducing the Islam and particularly prophet Muhammad to the Western society. We, in this study, identified the image of Prophet Muhamad in the entries entitled 'Prophet Muhammad' and 'Prophet Muhammad and Islam' in the encyclopedias, which were published in English from early 20th centurly to present. We analyzed the nature of the pragmatist role which was attributed to the Prophet Muhammad in the encyclopedias. We comprehensively discussed the Muhammedanizm, which is associated with the prophecy period in Mecca, and the claim, which is that the prophet's biography was composed at a later date. It’s possible to say that perspectives in encyclopedias is the repetition of the images created by orientalism. General consent is that Islam - sometimes called Muhammedanism - is in an effort of seeking references in monotheist sources. In that sense, aggressive behavior towards the Prophet Muhammad is almost traditional. Because he's also blamed for not remaining faithful to information that he was trying to take from sources. Effects of the religious understanding formed by the Prophet Muhammad are partly explained through reform. The reason for this is the partial transformation that he achieved in Arab culture. Therefore, according to encyclopedias; Islam, which becomes a target in the person of the Prophet Muhammad, is nothing else than an effort of social and moral reform. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21348 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21348 Emine Nurefşan DİNÇ In 448 (1056), Murabıts State that was founded in the North Africa, then from the beginning of 443 (1090) Murabıts State conquered even Endülüs area and remained until 541 (1147). From the beginning of the Murabıts State which was founded for the aims of religion, fakihs had very important role both amoung the governors and the society. The effects of fakihs in the term of Ali b. Yusuf b. Taşnîf (537/1143) who was one of the emperor of the Murabıts State increased. According to the sources this emperor gave much importance to the opinions of the fakihs and he used to take their opinions in his term. One of the most effective fakihs over Ali b. Yûsuf b. Taşfîn was Kādılcemâa Ebû Abdullah b. Hamdîn (508/1114) who was one of the famous Maliki fakihs in that term. In this term, Ibni Hamdin with the other fakihs accepted İhyâu Ulûm’id-Dîn book that reached it’s effects to Magrib and Andalusia as against the Selefi believes then they gave fetva about burning this book because of it’s philosophical and mystical contains. This fetva applied in term of Ali b. Yûsuf b. Taşfîn, even in term of his son Taşfîn b. Ali b. Yûsuf many prosecutions had continued. The event of burning İhyâu Ulûm’id-Dîn book was disputed even in the present. In this paper some opinions from both Ibn Hamdin with some Andalusian Maliki intellectuals who lived in the same term and some researchers who lived in modern term were analised detaily. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21176 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21176 Emine ERDOĞAN Throughout history, many factors have been influential on the survival of human beings, and one of these factors is religion that has an effect on the spiritual direction of the individual. The religious factor that shapes the spiritual direction of the individual provides diversity in the evaluation of thoughts, views, events and phenomena, bringing together religion-based relations, individuals, societies and groups on the world, formation of perceptions and interpretations. These diversities and differences that arise are influenced by the principles and elements that constitute the religion that the individual or society believes in. Namely, in Turkey Referring to where Islamic religious beliefs owner of almost all of the society, the principles that form the Islamic religion and the religion of the elements that can be understood (Kuran- Qur'anic and hadith, theology, Test & quot; will, canon etc.) the spread in Turkey of Islamic faith and a better understanding of can be said to have a decisive role. The aim of this study was done, the community's religious life that shaped the views of experts on the impact of Islamic tradition, one of the elements that make up the religion in Turkey is evaluated. This research, in which the opinions of field experts are analyzed based on qualitative data analysis techniques, also utilized the NVivo 11 program in analyzing the opinions obtained in the form of semi-structured interviews involving the questions related to the research and creating models. Referring to the results obtained in the study, the expert working group one of the factors that shaped space constituting the community's religious life in Turkey has emerged that they have different opinions about the hadith. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21356 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21356 Sema ERYÜCEL The aim of this study is to analyze the relationship between religious orientation and coping in terms of demographic variables and job experience. 167 clergymen (Imam, preacher, müezzin, Quran instructor, etc.) participated in the study. The researcher carried out the analysis by using a personal information form (age, gender, education and work experience) and scales that measured the religious orientation and coping styles of the participants. T-test, One-way Anova and Pearson’s correlation analysis in SPSS 22 were implemented and the level of significance was found to be 5%. 167 people, 65 of whom were female and 112 of whom were male, participated in the study. While the score of intrinsic religious orientation of the participants was found to be the highest, the score of quest religious orientation was the lowest. Scores obtained from coping strategies are planned behavior, growth/maturation, emotional control, acceptance, seeking help, avoidance/denial, and fatalism, the lowest score, respectively.Fundamental religious orientation positively correlated with such coping styles as planned behavior, growth/maturation, acceptance, emotional control, seeking help, fatalism and intrinsic and extrinsic religious orientation. There was a significant positive correlation with intrinsic religious orientation, emotional control, fatalism, seeking help, avoidance/denial, fundamental and extrinsic religious orientation. It was also found that female participants preferred more intrinsic religious orientation while male participants preferred more external religious orientation. It was found out that extrinsic religious orientation has a relationship only with fatalism as a coping style, and fundamental and intrinsic religious orientation as a religious orientation style. Quest religious orientation was found to have a relationship only with extrinsic religious orientation. Job experience was also found to be an important variable for participants in this study. Participants with the most job experience were found to prefer more extrinsic religious orientation, less emotional control, less planned behavior, and more help and support seeking. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21237 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21237 Ayşe FARSAKOĞLU EROĞLU Indivinereligions, themessage of God to the people is conveyed through the Prophets. At thesame time Prophets are an example for people. They inform people about things that are not elaborated by revelation. In the time they lived, people asked and learned about what they could not understand or what they were curious about. Because of the many roles and features that are not mentioned or mentioned in this article, they are those who have special qualities in these religions. Due to this special importance, poems and proses about Prophets have been created in communities belonging to divine religions. Because in these religions, to believe in God and loveHim; It also requires believing in His Prophets and not loving them. This faith and the natural reflection of the lover will of course manifest themselves in literatüre. In this frame, there are many works of poetry and prose which praise the Prophet Muhammad in his Islamic religion and give information about his life. Mevlid is one of these works.Prophet Muhammad is praised and his life is expressed as poetical in the Mevlids. Many Works have been written about the love of the prophet for centuries. Some of them were readed in flashy state ceremonies and others in simple ceremonies. The most famous of these is the "Vesîletü'n-Necât" written by Süleyman Çelebi. In this notification, we will first give information about Mevlid. Then we will answer these questions: Are there other texts similar to Mevlid in other divine religions (Judaism, Christianity)?,If so, do they resemble their contents with mevlid?. At the same time wewill enrich our work with photos of the texts and ceremonies. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21252 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21252 Fikret GEDİKLİ This article will evaluate what the ‘world life’ mean that defined or depicted by Qur’an because of the behaviors that people have revealed in various ways both narratives about past societies and in the period it was sent. In this sense, that the content of conceptual framework in the mentioned phrases will be discussed in both narratives about past societies and in the period which Qur’an was sent. It will be mostly based on moreclassical commentary acquisiton, partly the interpretations of the last period about these definitions made in the period when events and behaviors came to fruition for what it means. In this context, It will be tried to be revealed that definition of “world life” after which they were done and meanings that add the definitions and the context of the verse. It will also be mentioned these definitions and statements in the Qur'an either independent of the relevant events and circumstances or the definitions due to the behavior of those involved in the events. After all, before the life of the Hereafter, the life that will be the proof and witness of the life that man has revealed, or the ‘world’ in the Qur’an takes part in adjective of life of world, or independently of each other, either formed condition or thing of its counterpart of action is ‘games and entertainment’ will also be discussed. Howbeit ‘world life’ definition guiding agents reasons, that the world was never created for nothing and circumstance of the world is worthless from the Hereafter will be evaluate. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21346 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21346 İsa KANİK One of the expressions of the Qur'an that characterized itself is being a ''book''. The Qur'an, which the first commandment is "Read with the name of the Creator," (Alaq, 96/1), is also a heavy word with its features such as its precepts and its own style (kavl-i sekîl). Just as in every discipline, the Qur'anic commentary has a special method and system. To understand the Qur'an is to understand a language and the words written and spoken with it in terms of logic and notion. Acumen and commentary rumors from the Prophet Muhammad's time to our day are understanding the Qur'an with different methods and approaches. Describing the methods and procedures used to understand the Qur’an properly, u‘lûmü’l-Kur’ân, hijri and related bases in the II. and III. centuries, there were some introduction commentary. Beggining with Ibn al-Jawzi (bc. 597/1201) and continued with et-Tufî (bc. 716/1316) and Ibn Taymiyyah (bc. 728/1327) the tendency to write individual works in this area has gained momentum with Abdurrahman Habenneke al-Meydânî (bc. 2004) The goal of Meydanî is to understand and interpret the Qur'an in the most accurate way. To this intention, he collected the forty bases he determined in his book “Kavâ‘idü’t-Tedebbüri’l-Emsel li-Kitâbillâhi Azze ve Celle”, which he wrote in his commentary. He tried to apply these principles which is not a comprehensive but it is intended to be understood the Qur'an to the his commentary that is called Me‘âricü’t-Tefekkür ve Dekâiku’t-Tedebbür Tefsîrun Tedebbüriyyun li’l-Kur’âni’l-Kerîm bi Hasebi Tertîbu’n-NuzûliVifka Menheci Kitabi Kavâ‘idi’t-Tedebbüri’l-emsel li Kitâbillâhi Azze ve Celle. It is possible to see the similarities of these principles in other previous works as well. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21299 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21299 Ali KARAKAŞ The Islamic religion began to spread rapidly in the Arabian peninsula and then in other countries of the world, as the Qur'an began to be regarded by Hz.Muhammad(PBUH). During this process, Islam spread throughout North Africa and Spain. In these regions, a large number of scholars were present in various scientific fields of the Islamic religion, and these scholars wrote many books. When we examined the sources of history, we read that there were many history, tafsir, hadith, fiqh, mysticism and similar works written there. Who lived in North Africa at the end of the seventeenth century and at the beginning of the eighteenth century Abdulaziz b. Mes'ûd b. Ahmad ed-Debbâd al-Hasani al-Bakrī (d. 1132/1720) and his al-Ibrīz work have great importance and value in this area. He is a great scholar and mystic who was born and lived in Morocco near Spain. Debbâd came from the line of Hz. Hasan, on this occasion, that his Hz.Ali channel and Hz.Muhammad (PBUH) were based on the same generation. There is not much information about the life of Debbag in the scientific sources. He has a famous book called ‘’Al-Ibriz’’.One of his disciple and student Ahmed b. Mubarak (b. 1156/1743) compiled this book. The word "İbriz" means ‘’pure gold’’. Mubarak gave the name "Al-İbrîz" having consideration of this delicate and sensitive meaning. Celal Yildirim, who translated this book into Turkish language, made the following statements about the word "Al-Ibriz".Debbâğ is known as the founder of the "Hızıriye" sect. However, according to Debbâð's understanding of al-İbrîz, it is understood that he has an excellent Sufi culture, which he knows well about hadith, commentary, fiqh and kalam. Because his book is an encyclopedia of spiritual sciences. In this work, hadith, commentary, jurisprudence, and wisdom information are included, mainly with mysticism.When it comes to the order of Hz.Muhammad's hadiths. Debbâd giving examples from Hz.Muhammed. Since we work mainly on hadith, we will try to evaluate several examples from the hadiths in this work. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21331 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21331 Alparslan KARTAL There is a close relationship between man's adventure and the history of the prophets. The Prophets were charged with delivering the revelation to the people and applying it to the world. Although the sharia of the prophets differ in some respects, they contain common elements such as tawhid, prophecy, justice. There are unchanging essential qualities of God's religion in different periods of mankind. Prophets also have common practices (sunnah). The Prophet Mohammad has stated and affirmed some of them. Mankind is helpless and error-prone. The prayer, the essence of the soul, is the refuge of the incurable and the poor, the refuge of the Lord, whose infinite might, and his faults for forgiveness. The münacât (invocation) are a broader type of prayer. Generally, the confessions of mistakes and sins that begin with the manifestation of Allah in various adjectives continue with the declaration of the widening of the mercy of Allah, and eventually end with prayer. The order changes sometimes. The prophets gave the best examples of the invocations, and they have also been favored by believers. The invocations (münacât) of the prophets were included in verses and hadiths. It is common practice/sunnah that all prophets practice in this direction. As a continuation of the tradition of the prophets, The Prophet Mohammad and those who followed him begged Allah. In hadith sources, especially in his night prayers, The Prophet Mohammad 's sincere emotions in his invocations (münacât) attract attention. There are invocations that he has recommended to believers. After the Prophet Mohammad, the tradition of invocations (munacât) continued; over time it has transformed into a literary genre. Invocations (munacât) have an important place in the Arabic, Persian and Turkish Islamic Literatures. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21022 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21022 Safiye KESGİN One of the terms used by the Qur'an in the practice of thinking activity, which is one of human being's conditions of existence, is the concept of ‘taaqqul’. In this article, pre-Islamic common meaning of ‘taaqqul’ chosen as a master term has been compared with the meaning that the Qur'an converts. It is seen in the result of this comparison that the meaning of taakkul has been transformed in terms of what it is, how it is, its purpose and the consequences that should be acquired. The concept was formerly used in the sense of intelligence, which bases on its original meanings that is ‘prevention and connection among events’, providing a solution to concrete problems, in other words revealing a tangible benefit. The concept of taaqqul in the Quran means a reasoning act with a pure intention. The reasoning act enables the right moral preferences for obtaining correct knowledge and reaches the unseen (gayb) knowledge with thinking about the visible one. Therefore, the Quran has added a meaning to this concept containing faith and morality. What kind of principles does the Qur'an indicate with transforming the meaning of this concept to the educators in terms of gaining and acquiring the rigth thinking competences? In this context, this question is important for developing, evaluating right thinking skills and offering suggestions. First of all, the meaning of this concept must be transformed in the people’s mind for a society by induvaduals who think, inquire and rightly use their minds. For this reason, there has to be a change at the reasoning and thinking in the individual education process. It is possible to observe a clear example of how this transformation can be made in the context of the taaqqul in the Qur'an as a book that makes sense of human life. Therefore, teaching the guidance of the Quran related to the this topic is the scientific responsibility of those who plan and implement education and particularly religious education, using the methods of educational science. In the framework of the limitation of this article, the principles have been reached through the application of the findings related to taakkul for the processes of religious education can be expressed as follows: 1. To introduce the potential of taaqqul/reasoning/thinking. 2. To direct to the action of taaqqul. 3. To teach the fundamental principles of logical thinking. 4. To link concrete and abstract knowledge to guide a new knowledge. 5. To open the door to critical thinking to reach the right knowledge by filtering information. 6. To recognize the significance of the pure intention of reasoning and thinking. 7. To provide a concept richness for thinking and expressing what you think. 8. To train the elements that prevent right reasoning and thinking. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21322 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21322 Fatih KOCA Laylat al-Raghaib (the night of wishes) observed during the first week of the month of Rajab is one of the holy nights for Muslims. Muslims believe that Prophet Muhammad (pbuh) fell into his mother’s womb at such a night. In order to celebrate it they organize special ceremonies in mosques and takyahs (dervish lodges) and read Raghâibiyyahs, poems about some events of Prophet’s life such as birth, mi’râj (the ascension of the Prophet Muhammad into heaven) and other miraculous deeds. Raghâibiyyah and Mawlid have some common features in content, form and performance. Raghâibiyyah particularly emphasizes purity of Prophet Muhammad’s mother and father and chastity of his wives and their virtues. Abdullah Salahaddîn Uşşâkî has been known to compose the earliest recorded example of these kinds of poems which was composed reportedly by Na'lizade İbrahim Efendi at that time. Unfortunately, we don’t have the notes of this composition now. However, we are lucky that the manuscript transmitting the poem provides us with some information about the maqams used in composition next to each couplet. This poem has been read extemporaneously in Uşşâkî takyas with no attention to its original composition which was already forgotten. To make for this great loss we recomposed Salahi Dede’s Raghaibiyya in accordance with the order of maqams as mentioned in the manuscript. In this article, having dealt with historical background of Raghâibiyyah we are appending our humbled composition. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21153 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21153 Tahsin KULA, Müslime ERDEN We are all on the same journey. Anxiety is a feeling of increased emotional state. People try to describe their anxiety according to their cultural, social, and mental structures and levels of words, behavior and actions. All words, behavior, and actions that describe anxiety carry with concern the future, ambivalence confusion, fear, pessimism, and hopelessness. Anxiety - like pleasure or sadness - is not a feeling among many feelings. Around the anxiety turns into an axis where everything turns. Anxiety is the subjective state in which the individual has the awareness that existence can and will be destroyed. The goal of looking at the existential in anxiety is to give back to it the original power. Anxiety is experiencing a threat that involves both pain and disaster. Anxiety is experiencing a threat that involves both pain and disaster. It is the most painful and the most basic threat an entity can attract. Omer Hayyam's time is a time when religion, mysticism and affirmations collide with each other. Hayyam loves life in a conscious way by hearing the pleasure of life in its full sense, and will not be willing to tolerate it in unimportant troubles and deprivations. Hyoyam's rubail is not a perfect expression of everyday life, but the echoes of the creeps in his soul. He is a truth seeker, a mature philosopher, and a graceful and delicate human being who strongly listen to the pleasures of life. People, minds and lore are very important, do not hide their thoughts. This existential feeling seizes Omer Hayyam. The sense of meaninglessness, existential anxiety and death anxiety experienced in Ömer Hayyam's rubail is deeply felt. Omer Hayyam, who can not cope with the anxiety that she has lived, seeks different solutions for spiritual relaxation. The language of psychology develops a defense mechanism to cope with the worry. Wine gives Haiyam his calmness. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20553 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20553 Ejder OKUMUŞ The aim of this study is to examine the chain of coups that marked the modern history of Turkey in terms of religious dimension in the example of the 15th July 2016 coup/invasion/civil war attempt. On the basis of this aim, the researcher seeks to understand and explain the coups’ own religious colors and their dimensions of being legitimized by religion, as well as the religious color of oppositions and resistances to the coups and their dimensions of being legitimized with religion. As well as the coups experienced in Turkey since 1960 is the application area of this work, especially 15 July coup attempt have been chosen as the main field of application of this research. In this work done with a sociological perspective, it is assumed that there is an open religious dimension both in terms of the coup attempters and in terms of the anti-coup people in the coup/civil war attempt that took place on July 15th. While there is a religious dimension originating from the Parallel Religious Structure in the case of coup attempters, there is a religious dimension which expresses the main religious structure in which various religious understandings and practices are socially involved in the case of the anti-coup people. As a method in the study, primarily in general the interactions of coups with the religion and in particular the intervention of the July 15 coup attempt with the religion are examined on the basis of documents and observations related to the event. The data obtained in this framework are analyzed and the findings of the study are presented. The July 15 coup attempt and the revolutionary resistance of people against this attempt have very serious sociological aspects in respect of having very important dimensions in terms of religion. At this point, the subject has quite interesting and important dimensions in terms of sociology of religion. It should be noted that the July 15 coup attempt must be scientifically handled, while still carrying great emotions with experiences lived in and with it. In this study, the writer strives to do this. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21254 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21254 Ahmet Emin SEYHAN The word of Gog and Magog are mentioned in the Holy Quran and the Hadiths (prophet words). This word was used as an adjective qualifying “cruel, polytheist and a group of deviant people” in the period of the Prophet Mohammed (sav). In the following periods this word has been lost in meaning and for the tribes seen as enemies have begun was named these words. With such a point of view, the narrations conveyed and included basic tafsir and hadith sources. Thus, a wrong understanding about of Gog and Magog appeared between Muslims. The article's goal is to analyze narratives about the hole opened on the Gog and Magog’s wall in basic hadith sources in terms of sened and texts and to contribute to the development of more accurate views. Thus throughout the history of Islamic thought, incorrect ideas about Gog and Magog have confused Muslims, deprived them of the ability to make healthy assessments and finally caused misinterpretation of verses and hadiths. It has been understood that the word of Gog and Magog was used as an adjective not a name in the period of the revelation of the Holy Qur’an that Gog and Magog who are considered in Enbiya Sûrah 96th verse are the sinner, the cruel, the unbeliever, the hypocrites and the polytheists who are raised with the second blowing of the sûr and flow like floods toward resurrection and judgment square in the Judgment Day, that Gog and Magog who are considered in the Sûrah al-Kahf 94th verse are the group of invaders, colonists and defeatist who vandalized people and caused great damage to their surroundings in the world when Dhul-Qarnayn lived. In other words, it has been meant that Gog and Magog considered in both two verses are not a specific race or tribe but on the contrary they are all the cruel, infidel, polytheists, hypocrites, fascists and despotic in various races and colors. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21251 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21251 Ali Aslan TOPÇUOĞLU The family, which has been accepted as a social institution in all religions and philosophies throughout history, has reached today's meaning and nature in terms of its development and change. Since the family institution, to which society attaches great importance, can be established by marriage, with the effect of marriage on citizenship in Islamic society, only the marriages which are not contradictory to Islamic values and social values have been approved and its effect on the citizenship is accepted in this way. In order for accepting the effect of marriage on citizenship, a valid marriage is also taken as a basic criterion in Modern Law, which is reminiscent of the Islamic Law of Nations approach. Religious unity for Muslims living in the Islamic country is served as basis in citizenship. As a result, the marital status of Muslims does not change their citizenship status while both sides are citizens of the Islamic country. In this respect, it can be said that the acquisition of the citizenship of the Islamic country through marriage in Islamic law is only valid for the women, who are affiliated to the people of the book (ahl al-kitab). In accordance with this, if the husband is a citizen of the Islamic country, the woman is also considered to be a citizen of that country because of the fact that women are subject to their husbands in terms of their status and residence in Islamic Law. When the practices of the Ottoman period are examined, until the Ottoman Nationality Law (Tabiiyet-i Osmaniye Kanunnamesi), which is the first citizenship law in modern sense, was came into force, the Islamic Law's approach to citizenship had been maintained mainly because of the fact that Islamic Law was in force in legal sense. However, taking into account the period that the relevant law was introduced, the effect of marriage on citizenship is valid for spouses, which have separate citizenships, as a requirement of experiencing a change and transformation in the legal sense. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21230 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21230 Muhammed Ali YILDIZ Sufis’ opinions on Mahdi, who lived in hijri III. and IV. century, in other words, the second phase of the formation process of sufism, will be widely discussed. For, Sufis, who lived in a period from “era of bliss” until Hijri II century, seems to haven’t dealt with any other subjects except for “mücahede” (struggling with your body’s deceptive desires), asceticism, ecstasy. On the other hand, there are opinions and views of Sufis who lived between hijri III and IV. century in which Sufism culture became systematized. For, Sufis who lived in III and IV. century, tried mostly to specialise on metaphysics and the knowledge of unseen world unlike the early term Sufis. Muhyiddin İbni Arabi is. So, dwelling on the views and opinions on Mahdi in detail will be definitely a true approach. As for the cults period, which is accepted as the last phase of the formation process of gnostic tradition; Mahdi imagination will be dealt within the context of “period of ahl-i sunnah Sufism” that started with Ghazali. In this context, we will also dwell on Mahdi, Messiah, Dajjal imaginations conveying in sahih hadith sources. Also there will be evaluation on Mahdi imagination in cults era which we call “Alh-i Sunnah Sufism”. No doubt, hadith narratives have very deep effect on Sufi intelligence. So, within the context of ahl-i sunnah Sufism, this paper will give place to the evaluations on Mahdi imagination of last period sufis by moving from the hadiths conveyed from sources other than “Kütüb-i Sitte”. We will reveal the ties between saviour ship mission which burdened to one man and “qutb” notion which appeared in Sufi tradition as the peak point of saint’s hierarchy, that means “Qutb” can manage the whole affairs in the universe. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20512 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=20512 Ömer YILMAZ, Esra YILMAZ The whole world has witnessed on the 15 of June 2016 the deadly coup attempt of the FETÖ terror organisation. Turkey has formed one body and opposed, reflecting the sufferings of the the coups before, this deadly coup attempt. Many turkish citizens with waving flags in their hands got killed or injured while rising up against the attempted coup. But how is it communicated by the western media? It is important at this point to have a look at the german media and german politicians how they reflected this brutal terror attack. For this reason nearly 15 german newspapers and journalists with their point of view have been analyzed in comparison to the opinion of the biggest german parties CDU and SPD. Apparently the important question here is why we have picked up Germany? There are actually several reasons. First of all Turkey and Germany share a very old friendship and a unique partnership in many fields of cooperation. Furthermore more than 3 million turkish people and german people with turkish background live within german boarders for more than 50 years. Germany, as one of the biggest and influential countries is also very important for Turkey in the european union accession negotiations. But unfortunately the German goverment didn`t allow turkish politicians meeting turkish people in Germany during the turkish constitutional referendum. This led to big tensions and political crisis between the two countries. In the aftermath of the terror attack the turkish government couldn`t really understand why the german government granted asylum to the political refugees from Turkey. The air base of incirlik was shut down after a long back and forth as a reaction of the turkish government and the german army had to withdraw forces. For the better understanding of this work additional information about the history of muslims living in Germany and structures of the FETO terror organisation are shown. 2026-07-16