Both in the past and the present, one of the issues that is in disagreement of sunnah-bid’ah and socially very common among Muslims is to get involved first and foremost the Prophet, prophets, angels and pious people when they pray. Scholars agree with the circumstance of the means as the names and attributes of Allah and the good deeds for praying is licit but they conflict about the ruling of recourse with pious people who are mentioned. According to many scholars, this kind of recourse is acceptable like the other types of it; however, some of the scholars consider that it is bid’ah. The subject of the research dealt with the context of sunnah-bid’ah not the creed aspect. After a brief explanation of the lexical meaning and the usage of the concept of recourse in the Quran, opinions of scholars who defend recourse with cited individuals as the one of recourse variety is licit not bid’ah was given. Then, the recourse conception of Ibn Taymiyyah was examined in terms of the work especially, Kaidatun Calila Fi’t- Tawassuli Wa’l-Wasila with a critical approach and discussed.

In this study, “Al-Isra Incident” telling Prophet Mohammad’s journey from Masjid al-Harâm in Makkah to Masjid al-Aqsa in Jerusalem was studied with a methodological approach specific to historical studies and the Qur’an was used as the basic reference source. Besides, tafsir, hadith and Islamic history sources were also utilized. As a result, it was stated that al-Isra incident took place in absolute terms, but there were various accounts on when and where it happened. In addition, there was an agreement among Islamic scholars on the Masjid al-Harâm was in Makkah but controversy on the location of Masjid al-Aqsa. On the basis of the terms, al-Masjid al- Harâm and al-Masjid al-Aqsa have the same nature, the term al-Masjid al-Aqsa in the sources refer to Bayt al-Maqdis in Iliya which was known by public while al-Masjid al-Aqsa mentioned in the Quran is Harâm esh-Sharif (Temple Mount) district of Bayt al-Maqdis.

In this article, faulty detections in the manuscripts of tafsir have been examined. As is known, activities for the understanding and interpretation of the Quran began in the life of the Prophet, then were followed in the time of Sahaba and Tabieen, and have arrived to present developing day-to-day in the later periods. Some of the commentaries written in history have been published and reached to the present, and some of which have been preserved in the library of manuscripts whereas some of them have disappeared over time. Nevertheless, since the lack of necessary records in these manuscripts have appeared some confusion in authors, works and copies, as this situation has caused some faulty detections. This study has contributed to return some manuscripts to their real authors by clarifying some of these mistakes. In addition to that, in this study titles of some works have been corrected and clarified the works to which belonged the copies.

Last Issue: 12 (2018)

In this article, we tried to examine Abu Ali al-Farisi objection to his master Zajjaj in his book Maani l-quran wa-irabuh in terms of morphology, ibdal (morphological change) ishtiqaq (derivation) and jam (plural). Also, the grammatical opinions of early and later scholars were included using explorative method in order to clarify Zajjajs views which were attached to the end of this paper. In this context, this study aims to discover Zejjajs approach to morphological and grammatical problems as well as his scientific insight. He employed such criteria as hearing (sama) and analogy (qiyas) on which all grammar scholars agreed. His method in accepting recitations (Qiraat) was compatible with the Arabic standards. Thus, we observe that he rejected some recitations which are not consistent with grammatical rules.

The invitation that the Hz. Prophet gave his struggle during his ministry resulted in the formation of a proper divine society. However, this institutional structure based on peace and brotherhood was desperately wanted to be trampled in the first caliphate and the rebellions and wars that caused the murder of the many Muslims in the period of the next caliphs were disintegrated. Each branch, separated from the main body of the society by different discourses, has endeavored to define itself and other in order to prove its legitimacy. Undoubtedly, the Quran, which has an exceptional place in society in terms of serving this purpose, has become a source that almost all the groups resorted to. In this framework, each party is trying to show that the Quran has a content that supports and confirms its own discourse. The verses they applied to tell their Quran to the Quran were verses containing gentle expressions. Therefore, the mubhamat was seen as the most suitable and enlightened area where the discourses of the sects can be absorbed in the sense of the verses. What needs to be done is simply to break the divine verses into atoms and break them down, and then to bring the lyrical expressions that are free from their context to their own history and discourse. Thus, the Quran will become the attestation authority that presents every thought and claim that it is desired to be collected to its commentator.

In this article, the development of the ?anafi legal theory between the fourth and the midst of the sixth centuries of the Hijra, called the classical period of fiqh, will be examined and the differences in the opinions among the ?anafi legal theory approaches will be determined. It is obvious that the scholars of both Iraq and the Transoxania were active in the formation and maturation of the ?anafi legal theory of thinking. In the general system, despite the tendency of itizal, the Iraqi Hanafi scholarship is based on the principles of the imams of the sect. Transoxanian Hanafis have two different theoretical approaches depending on the principles of Sunni faith. One of these approaches is based on the approach taken by the Iraqi method, and the other is the approach formed in the Samarkand-Maturidî circles separately from the Iraqi Hanafî method. However, this method of understanding was restored in the sixth century after a long interregnum. The first approach which maintains the understanding of the Iraq Hanafi syllabus is predominantly based on fiqh, while the Samarkand-Maturidi sense of procedure is predominantly based on kelam (theology).

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The purpose of this study is to investigate the cognitive level of patriotism value learned in imam-hatip secondary schools. Qualitative research methodology and case study pattern are used in the study. The universe of the research is composed of eighth grade students from two imam-hatip middle schools in Erzincan in 2016-2017 academic year; the study group is composed of sixteen students selected from these students with sampling maximum diversity. In the research, focus group interview was used as data collection technique and semi-structured interview form was used as data collection tool. The data obtained from the research were evaluated via descriptive analysis. Drawings and explanations of the students were presented in three sub-themes; the flag, July the fifteenth, and martyrdom. Their patriotism description were given under three sub-themes in the form of protecting, sacrificing and loving. According to the results of the research, the students perceive the homeland both livings and upheavals. In addition, sacrifice is the most striking emphasis in patriotism descriptions of students; emphasis on betrayal is also remarkable on the opposite of patriotism.

When we examine the events that occurred in the life of Prophet Muhammad before his prophethood, it is seen that it was common to value the prophet above others.Prophetic traditions was transmitted regardless of rational thinking and revelation data, and they were not evaluatedwithin integrity of the prophet s life. On the one hand, his prophethood was verified nearly in every points of his life during his fertilization process in his mother s womb, Halime s being foster mother and all the other cases that he experienced to his forties. On the other hand, completely dissimilar with these myths, it was claimed that the prophet attempted to commit suicide due to the fear of being exorcized and being poet. Also as we see in Quran, the prophet did not expect himself to be a prophet. In a similar way, while it was told that the prophet was protected by clouds and angels and he used to spread abundance where to go before his prophethood, the clouds disappeared after prophethood and the prophet sought shade and even starved like other ordinary people. Hence, these opposite traditions cannot be accepted true.