https://turkishstudies.net/turkishstudies?mod=sayi_detay&sayi_id=368 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=21339 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21339 İhsan ÇAPCIOĞLU, Mehmet AKIN The Qur'an contains principles that constitute the basic principles of Islamic Islam. These principles create the source of a universal theology in which the world and the hereafter presents happiness on the one hand, help to regulate interpersonal relationships and lay the groundwork of the formation and institutionalization of social order. However, the interpretation of the Quran verses today different from God’s desires can drag individuals and societies into religion-sourced chaotic consequences. In this context, Surah Al-Anfal is used by some people’s and groups’ attitude that disrupts the social order by using religious themed as a source of violence that instrumentalize sacred values to legitimize their own theologies by Al-Anfal 39. “And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.” This situation, which has arisen due to the separation of the verse from its original conditions and its historical-sociological context, is being tried to be legitimized by a static approach to religious arguments. In fact, with instrumentalization and commodification, legitimization is among the most important functions of modern times. Because, in today's world, the religious life guided by the global legitimacy patterns of social life is rapidly metamorphosed within popular cultural contents; On the other hand, in this variable cultural environment, forms of religious understanding lose their effectiveness and reality by moving away from their traditional structure. In this article, it is attempted to demonstrate, in the example of the 39th verse of Surah al-Anfal, how the verses of the Qur'an are instrumentalized and thus commoditized by interpretation in a manner that is subject to varying modal legitimacy. The Qur'an is tried to explain in terms of scientific and historical-sociological point of view, such as how the interpreted verses are understood and interpreted by the commentators in the approach to the religious texts by means of instrumentalizing violence, what is the meaning of the struggle expressed in the aftermath, and in what situations the war can be applied. In the conclusion, it is emphasized that peaceful steps should be taken without waiting in the name of the future of mankind in which people are trying to legitimize violence in the name of Islam, and included suggestions regarding the mentioned steps are made. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21675 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21675 Mustafa DEMİRCİ Throughout the history of Turkish music, hundreds of Sufi poets and writers of lyrics (lyricist) who have contributed to the music repertoire lived. As there are those who produced works that did not fall from languages with only one lyrics, there are also those who have hundreds of works, were composed their poems, and reached us through some persons, written texts (majmu’a) and records in the archives. Yunus Emre, Mawlānā, Ahmad Yasawi, Niyazī Misrī are the most important sufistic poets in this area. There are some poets and composers who have became prominent in the literature and music, almost they have come to the world to bring a single work. Mawlānā’s Mathnawi, Itrī’s Segāh Takbir, Nayi Osman Dede’s Mi’rāciyya, Suleyman Celebi’s Vasilet al-Nacat (Mawlid), Haci Arif Bey’s the song of Kurdīlihicazkār (Sun is down), the Mawlawī poet Yaman Dede's Na’t and more are among these. Yaman Dede is a child of a Greek Orthodox family from the Ottoman folk, named “Diamandi”. After he completed the guidance process that started with the love of Mawlana in 1942, he became a Muslim and transformed into Yaman Dede. With his poems, literary letters and conferences he has drawn attention to both literati and musical people. In this article, we will examine the important stages of Yaman Dede's little known life story and matured the literary personality simultaneously with this process, as well as his approaches to art and his place in Turkish music. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21529 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21529 Yusuf GENÇ, Arif DURĞUN Care services are evaluated in three main categories: medical, social and spiritual care. Care services in hospitals are usually carried out on the axis of medical and social care. This study focuses on the fact that spiritual care services are a complementary element in health services and an important aspect of holistic care. The aim of this research is to determine the thoughts of the health professionals about the spiritual care and contribute to the literature. The research covers the health staff of İzzet Baysal Education and Research Hospital and İzzetBaysal Public Hospital, which are affiliated to the General Secretariat of Bolu Province Public Hospitals Association. The study was conducted between February and March 2017, with volunteer based and random sampling, with 333 health staff participating. According to the titles of the participants 20.7% were physicians, 71.5% were Nurses / Midwives / Health Officers and 7.8% were healthcare graduates. Significant differences were found in the levels of spiritual support perceptions according to the attitudes of the participants in terms of their titles, gender, assigned meanings to the spiritual care, thoughts about holistic care and institution variables. There was no significant relationship between participants' perceptions of spiritual support according to marital status, department, educational status, age and service period. There was a 56.9% significant correlation (r = 0.569, p = 0.000) between the religious attitude levels of the participants and the level of spiritual support perception. The level of perception of spiritual support among health staff participating in the survey was high (61.95 ± 10.75). 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21615 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21615 Yüksel GÖZTEPE, Fatih ÇINAR In this article, the notion “murâkabe”, which is one of the most emphasized terms by sufis, is discussed. At first, after the conceptual dimension of murâkabe is briefly discussed, the basis of the term in Qur’an verses and hadiths are discussed. The relationship between the notion “ihsan”, which is mentioned in the hadith of Gabriel, especially in its version that is frequently emphasized by early sufis, and murâkabe are given with interpretations of sufis. It was noted that the notion “murâkabe” does not only have a connection and analogy with the notion “ihsan”, but it also has a close association with “questioning oneself”. In classical works on sufism, opinions of some early ascetics and leading sufis are explained. In the article, first of all the opinions of early Sufis authors such as Serrâc, Kelâbâzî, Mekkî, Al-Qushayri and Al-Ghazali, and the ideas of Sufis they mentioned in their works are harnessed. In the study, the ideas of early sufis such as Dhul-Nun al-Misrî, Harith al-Muhasibi, Junayd of Baghdad and Muhammad ibn Jarîr, who laid the foundations of sufistic thought, on this issue are given together with the assessments of Ibn ‘Arabi, Mevlânâ, Abdurrahman-i Kâşânî, İbn Kayyim el-Cezvî and İsmail-i Ankaravî. In the article, the gradations that sufis subject murâkabe to are also mentioned. The ideas of Ebû Tâlip Mekki, who examined murâkabe thoroughly and discussed this term in seven grades, are also given along with the ideas of sufis, who made dual and triple classifications, on this concept. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21389 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21389 İlhami GÜNAY It is possible to find many studies on the interpretation of the classical period. However, some precious works of rich interpretation heritage are still waiting to be explored in the various centers. One of them is İshak b. Ali b. Hasen's Hulaasatu’t-tafaaseer, which constitutes a small interpretation. The study is limited to the examination of this masterpiece, which is recorded in archive number 1039 in the library of Kutahya Vahid Pasha and there is no second copy of this work in the domestic or international libraries. The purpose of this study is to introduce this only copy in terms of author, content, and method since this work is not very well known by the academic community. In the study, we have given several examples of subjects mentioned by the other and we have considered the subject from different angles (if any), while more examples are mentioned in the footnotes. In order to promote the work in a single study, it was not possible to include Arabic phrases of the verses, quoted from this one copy and the author's commentary. In accordance with the framework of the study; the author's life, the presentation of the copy in terms of physical conditions and content, the sources of the interpretation, the method, the narrated-based and acumen-based understanding and Quran Science Center will be explained briefly. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21373 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21373 Halil İMAMOĞLUGİL Different ways of thinking, if not systematical, have been existed in different societies in the course of time. On the other side, logic that can be described as a formal and systematic way of reasoning is explicit in the ancient philosophers. The principles of the logic are universal because of the fact that whatever the area we think in, all thinking activities absolutely have a logic. Hence it is unimaginable to construct scientific, philosophical or belief system without relying on a logic. In the history of Islamic thought, systematic, formal and sound argumentative thinking had been accepted as an important faculty for all the Islamic disciplines. Before Al-Ghazali, logic was mainly an interest for the philosophers. With Al-Ghazali, logic had become the most important tool for reasoning in the Islamic sciences. After logic had been introduced to Islamic sciences especially to “Qalam”, some ideas against of the logic appeared in the Islamic world. Ghazali’s ideas concerning the importance of logic had a great influence upon his successors. Ghazali’s positive contribution on the use of logic rapidly affected the area of education, as well. By the aid of Ghazali’s philosophy, logic had taken a place near the top of the curriculums of madrassahs (Muslim theological schools). It was given as a course with linguistics or after linguistics. In this process, logic had preserved its fundamental position from basic training to education of all the Islamic sciences because of providing the rightful reasoning for getting account for religious matters. For this reason, a considerable amount of works had been done and many vital treatises were written on the science of logic. Some of these works were considered as classics and used as reference book for scholars who worked in this field. Yet, some of the works goes beyond the times which were ahead of their time. As it is said above, Logic is related with all the Islamic sciences. This article will focus on specifically Logic’s relation with “Qalam”. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21734 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21734 Abdulhalim İNAM This event which goes down in both Turk and world history as the Battles of Çanakkale and is almost uniquely in the history is special and essential part of the World War I that began at July 28,1914 and ended at the late October, 1918. Ottoman Empire, also, began military preparation with the announcement of mobilization (August 2, 1914) and, from this reason, constitued mufti and imams to the regiments. This style began in Guild of Janissaries as guild imam and continued in allarmies that established later on. The duty of this people has been continued as a matter of hortativeinculcation into soldiers both at before and after from attacks in addition to performing religious needs of soldiers at the front. In the wars of Çanakkale and Independence, the imam, which had greatutility in the Turkish army, was abolished by the new regulations made during the years of the Republic. The true religious beliefs of the religious beliefs that have been officially taken up by superstition and superstitious belief in the religious education, which is a natural necessity in the Turkish army, which is deprived of this state, have decreased considerably. Outsourced terrorist organizations evaluating this opportunity have produced a number of superstitions and superstition ideologies in the Turkish army and have shown their native land as a religious or ideological target. It is believed that there habilitation institution should function officially in order to prevent such terrorist activities in the Turkish army. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21546 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21546 Mehmet KILIÇARSLAN The Qur'an calls out to its addressees in a constantly changing style. In this way, it prevents its sentences from uniformity. While the Qur’an sometimes expresses itself with prose like sentences, it gives place also to rhyming expressions in a way close to poetry. In other words, it sometimes gives a simple noun sentence, while in some other times it constructs its sentences in an artistic fashion. To increase the influence on its addressees, its uses even all the subsequent branches of the sciences ma’ani, bayan, and badi’. It is possible to see the literary arts such as istiare, kinaya, talmih, tariz, îcaz, itnab, tavriyaa and itnak almost in each page of it. There is no vocal incompatibility between words of the sentences, and the structure of sentence is also compatible with meaning. It continuously transits between addressees by using the art of iltifat. For instance, a sentence continuing as “he, he, he” suddenly switch to “you”. In addition, the Qur’an sometimes goes to sudden subject changes. For instance, while telling the characteristics of the believers it suddenly switches to the infidels and then to the hypocrites. By this way, it tries to keep the attention of the listener at the possible highest level. One of the methods the Qur’an uses is to use the power of human curiosity. Human being wonders about the lives of the previous nations and what happened to them and therefore he questions about them. The Qur'an tells the events of past nations in narrative manner. On the one hand it corrects the false information taking place in the Torah and the Bible, on the other hand it gives various messages through these narrations. For this very reason, the Qur'anic narrations should not be read for the sake of satisfying our curiosity about the past nations and enjoying reading stories, but to get the messages and the teachings in order to see the mistakes of the old people and not to fall into the same mistake. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21442 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21442 Yusuf OKŞAR Sham al-Din Muhammad b. Ashraf al-Samarqandî, in the direction of verse 53 of the sutras of Fussilet, he stated that he must realize that he is full of wisdom in and around the individual in order to reach the goal. He also points out that the hierarchical perfection that the ayat has in the real world and the hierarchical perfection that this order reveals, as well as the physical and spiritual delicacies that belief has, is a result of Allah's unique and wise creation. One of the other things that the author pays attention to include the place of spiritual and philosophical ideas about the soul and the soul is how the Sufi approach has a way of thinking about this subject. According to this idea, which treats the naked in a more or less functional style, the body is a prisoner for the soul. He is close to Allah and is filled with a close faith. The aim of this study is to examine the concepts of soul and exhilaration, which is one of the most sympathetic subjects of Islamic thought history in the framework of ‘Ilm al-Ȃfâq wa al-‘Anfus, which is the only work that Samarqandi has included in his ideas. Moreover, in this frame, the definition of the soul, the relation with the soul body, the Qur'an, the spirit, and the natures of the concept include the concepts of spirituality, and the principles of practice of ascetism. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21444 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21444 Ahmet ÖZDEMİR Fahreddin Razi is a great writer who is prominent in the field of tafsir. He wrote a comprehensive tafsir. He is a multifaceted scholar. For this reason, besides the study of tafsir, many works have been published. In his tafsir he has handle the verses very detailed. The prophet's ismah is one of them. The Qur'an speaks of a negative attitude almost related to every prophet. Is this a sin for them? Or should this be given a different name? Whenever look at the issue from one side the prophets are human too. They resemble other people. They have weaknesses. Making Mistakes must be met natural. But they are the chosen people is another aspect of the subject evaluated. They can not behave like everyone. They should also be examples to other people. For this reason they should not make mistakes. Because their mistakes affect their ummah. The subject is so complicated. Therefore the ısmah of the prophets has been debated at all times. But there is no common thought. Some have limited prophets to be without sin with their tabligh. Others have extended this area to cover every field of life. Those who said that they made mistakes also stated that this was not done consciously. In this work, we will handle the subject of the prophets in the context of Fahreddin Razi. We will also benefit more from his tafsir. Also, we will put forth different thoughts without entering into sectarian discussions. We will evaluate some, not the whole of the Prophets. We will explain that those prophets are only in the context of a behavior. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21732 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21732 Esma POLAT, Abdülmecit İSLAMOĞLU Problems and breakdowns in the administration and social life of 17th century Ottoman Empire and the increasing cultural degeneration brought the content of sermons in poems along. Besides poetic works completely on sermons (which is called nasihat-name), it is seen that in dîvâns (collected poems) there are many couplets/poems involving sermons. When sermon sections of these dîvâns are analyzed, it can be said that one of the significant topics is “the temporality of this world”. Atâyî (d. 1635), Fâizî (d. 1622), Hâletî (d. 1631), Nâbî (d. 1712), Nâdirî (d. 1626), Nâilî (d. 1666), Neşâtî (d. 1673), Râmî (d. 1640) and Yahyâ (d. 1644) who analyzed dîvâns in this respect, focused on the topic under five sub-titles as “This world is ephemeral and ungrateful, it is not a peaceful place, we shouldn’t believe and focus on the life in this world, and we shouldn’t be happy about the elating or sad about the problems and troubles of this world”. In 17th century dîvâns, the topic of temporality of this world and the significance of not focusing on the life in this world is sometimes reflected in long sections as part of odes, while these ideas are sometimes included in lyrics or versicles and presented as parts of poems; they are also presented in different poems as couplets. Poets achieved remarkable originality in symbols, images, similes, metaphors in their poems involving sermons on the significance of not focusing on this world, not believing its deceptiveness, or the fact that the life in this world is temporal, full of problems and there is no absolute or infinite happiness. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21522 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21522 Merter Rahmi TELKENAROĞLU The main aim of the usūl al-fiqh is to establish general transitional rules (turuk al-istinbāt) concerning the method of ijtihad activity. At the same time, this discipline provides a common methodology for all sharia sciences. Abū Hanīfa and his students have attached importance to establish general theories about the sources/methods of law. However, the oldest study on Hanafī law methodology belongs to Abū Bakr al-Cassās. Also Hussein b. Alī al-Saymarī is one of the first authors to convey the understanding of the sectarian method to us after Cassās. Saymarī is one of the most important representatives of Hanafī sect Iraqī school. Although there is no detailed information about life, it is known that he mostly spent his life in Baghdad and died there. He was a judge in Madâin and Karkh. Until his death, he continued his duty. His book “Masāʾil al-Khilāf fī Usūl al-Fiqh” is the first work to compare comparatively the disputes of Islamic law principles. The work gives sufficient light to the world of thought in the early period of Iraq-Hanafī school. As a debate master, the author defends the methodical stance of the sect with determination. It does not neglect to give opinions of other sects about the subject. It presents all the legal aspects of usūl al-fiqh that have caused the debate until that time in a certain systematic way. It refers to 133 different discussions in the book. It is also true that the most heated controversies of the era have been made around al-amr wa al-nahy concepts in significant quantities. In this article, we will try to address the general tendency of Hussein b. Alī in the al-amr wa al-nahy debates and the proofs that constitute the basis of this tendency. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21544 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21544 Mehmet TOZLUYURT Man is a social being as well as an individual. It is natural for individuals who make up the society to be physically and psychologically affected by the other individuals of the same society. This is a sociological law and reality. Muslim scholars also benefited from the religious thought about Islam and influenced each other in a positive or negative way. It is impossible to say that individuals from the same tradition are completely independent of each other's thoughts and that they have nothing in common. The most obvious example of this is Imam Ash'ari. Ash'ari spent most of his life in Basra, where Mu'tizli thought prevailed. He was one of the most important Mu'tizile scholars of the time, such as the Eş'ari, Abu Huzeyl al-Allaf, and the Cübbâi’s, who knew the ideas of I'tizal very well. He was one of the leading defenders of the Mu'tazile school until he was forty. The Mu'tezili scholar Ash'ari decided to abandon the sect, especially because of his erroneous views on “Al-adl” and “People's Al-Qur'an”. He repented his decision and wrongly accepted ideas, and on a Friday, he cried out to people in the Great Mosque in Basra. He stated that he devoted his life to writing denial to Mu'tazilah and to answering the inaccuracies of their views. While putting this thought into practice, it has taken advantage of the opinions of people who are in an intellectual conflict with Mu'tezile in the intellectual sense. In some cases, Mu'tazile's evidence and thought system did not completely deter him. In this article, we will discuss the effects of the Mu'tezile thought that continues on Eşari after Mu'tezile. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21536 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21536 Muammer ULUTÜRK Throughout its history, Turks are a nation that accepts the Thousand Gods Religion, Buddhism, Maniheism, partly Orthodox Christianity, Karim Judaism and Islamic religion to a large extent. Due to the oppression, the religious supporters led by Anan bin David, firstly emerged and called as “Ananiye” and then named after “Karaim” in the first period of 9th century who had been opposing the Talmudist understanding of Judaism spread propaganda to Byzantium, Iran, Armenia and the Caucasus and thus; the Turks, in the 8th century period, in the geographical domain where the Muslims had been ruling, met with Judaism. Iran, Armenia and the Caucasus are the regions where Karāli is first to be harvested. It has been suggested that the first introduction to Judaism of the Turks living in Crimea and Southern Russia and the Khazars accepting Judaism took place by the immigrants expelled from Byzantinum and the Judaism acceptance of Khazars during in the interval from 8th century to 10th century. It is stated that Ishak Sangari, who accepted the Khazar Khan Bulan’s Karâîî, first operated in the Caspian country, then moved to the Crimea and settled there. The Karâîlik spread probably in the Caspian country and in the Crime at the same time In the14th century, it reached to Lithuania and Poland. In the same period, some of the Crimean Karayas were emigrated to Lithuania and Poland, and the foundations of today’s Eastern European Karaim community were built. The Jewish population called Karay or Karad and Karim is about approximately 50 thousand worldwide. The number of those who belongs to Turkish descent that spread over different geographies of the world is 2 thousand. They are predominantly living in countries such as Crimea, Ukraine, Poland and Lithuania, in various parts of Russia, and in the USA and very few in Australia. Only a few of the Jewish Karaim Turks whose numbers are decreasing today live in the town of Trakai, near Lithuania’s capital Vilnius. In our visit to Trakai in August of 2017, we learned that there were 60 or so Karay Turks who lived here and that there were very few elderly people speaking Karay Turkish. In this study we will include information about Trakai’s Turkish-born Karaim Jews who are not heretics and acknowledge the only holy scripture Torah. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21425 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21425 Ahmet YEMENİCİ, Özcan GÜNGÖR Islamophobia; prejudice, discrimination, and violence through conflict and terrorism, in the form of Islam and Muslim opposition. As a result, there is a process in which a religion and its followers are transformed into an object of mass horror. Especially in America and Europe, the climbing opposition is supporting these perceptions. Except for producing a frightened relationship, a one-dimensional relationship as if there was no other option, it is a situation with bad results for all parties. Instead of all parties, they should first discuss the ground of a different relationship outside of fears, it will add a new dimension to this situation. In this context, how the manifestations of the Islamophobia perception emerged in the West has been subjected to a critical reading through current statistics. The main objective of the study was to evaluate the emergence of Islamophobia in the USA and Europe (France, Germany, England) in terms of a) violence, b) discrimination, c) exclusion and d) prejudice. In the discussion and conclusion section, this statistic about the forms of manifestation of Islamophobia is given and it is examined within the framework of a critical approach. The study focuses on the fear-based destruction of Islamophobia on identities and focused on their results. In this case, to remove the heavy pressure on the identities of Islamophobic perception, first of all, it is possible to be recruited by terrorist groups in the smallest force against the environments that are disconnected from their cultural universe. Therefore, the meaning of the parties to gain sensitivity has been examined in this study. When evaluating the data related to Islamophobia. virtual orientations beyond the usual phobic attitudes, the answers were sought through the possibility of a more methodological point of view in terms of what is actually happening. 2026-07-16 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21537 https://turkishstudies.net/turkishstudies?mod=makale_tr_ozet&makale_id=21537 Orhan YILMAZ Mehmet Arif Bey (d. 1897), who lived in the nineteenth century, is one of the scholars who are concerned about the reasons for the refusal of the Muslim societies from the material and spiritual side. Mehmet Arif Bey ,who is from Erzurum, who served as an army martyr in a period when the Ottoman state was weakening, has booked the thoughts of the Muslims on the reasons for their backwardness, hoping it would be useful for the next generations. One of the works he received was published under the name of Binbir Hadith. In this work, Mehmet Arif Bey gives his own thoughts while announcing a thousand pieces of fixtures related to current problems. The writer shows the deterioration of the rulers and ruling classes among the reasons for the weakening and collapse of the Ottoman state in his work, and criticizes the era of the education system, the rulers and the scholars. According to him, Muslims need to apply to Islamic culture scholars instead of western philosophers and to the hadiths that inspire them in order to gain from the superiority of the social problems arising from education and administration. In this study, after briefly informing Mehmet Arif Bey about his life and works, his thoughts on social problems, especially his scholars, administrators and education system, were given. Mehmet Arif Bey 's hadiths have been given a wide range of examples in solving the problems of the pleasures. In addition, some of the hadiths he has recorded are focused on health and resource values and Mehmet Arif Bey, who has had a great deal of hadiths in addressing social problems, has been spoken with. 2026-07-16