This article is based on the answers to questions about ethnic discrimination in a survey on ethnic peace in Macedonia. The research has two main themes: The first of them is the areas of ethnic discrimination after the 2001 Ohrid Framework Agreement (OFA). The second one is what needs to be done in Macedonia on the issue of permanent ethnic peace settlement. After the Ottomans aforementioned ethnic groups intensified their efforts to found civil organizations without delay. Also, some groups with the slogan “Macedonia belongs to acedonians” turned up in reaction to the above-mentioned condition. There was no delay in the reaction among Muslims, especially in Skopje, on the walls of the Çair region, “Çair is not Macedonia” was often seen. All this is only one aspect of Macedonia that shows that the areas of ethnic discrimination are becoming wider and deeper, and that permanent peacemaking is increasingly important. In this context, we will include recommendations or suggestions on the establishment of permanent ethnic peace in Macedonia.

Imagination of some ancient traditions about knowledge and mankind is based on their negative attitude to history/historical reality. Therefore, they consider the historical dimension of mankind and knowledge worthless so ignore it. On the other hand, Islam suggests a more holistic view about knowledge and mankind than these traditions and emphasizes the relationship between the revelation and history as well as between the prophet and history. In this aspect, although knowledge and mankind function universally, they have a historical meaning and value. Hence, they both give universal messages by sampling on the basis of historical time and space. In this article, we firstly mentioned the approach of the old traditions and its effects on Hijaz, then Islamic approach about knowledge and mankind. In this way, we pointed the transformation led by the Qur’an, Hadiths and the Prophet

Our study, examined the social life, institutions and traditions in Alawism that had been presented in the Journal of Cem. It is stated that the rules to organize social life in Alawism are based on the Quran, that polygamy is not accepted and that heritage is equally shared. It seems that secularism is defended as the duty of the state to ensure freedom of belief. It is expressed that the drink is not forbidden, that the rabbit is dirty and pigeons are sacred animals and therefore is not eaten. It is stated that with multiplication of Alevi worship places cemevis and cems for demonstration, demonstrates a degeneration of worship of cem. It is said that the dedes lost their efficiency in city life. It is seen that Shiism and Sunnism have put a great distance from each other. It is wished that the support of the Sunnism by the state should be ended and the Alawis would have a share from the central budget. It is seen that the Alawis are far from right parties but fairly close to the left parties. It has been determined that there is not a complete consensus among the authors.

In this research article, the ‘‘Shakkul Qamar’’ (the splitting of the moon) incident, which is expressed as the greatest miracle given to the Prophet Muhammad, was studied with a method which is employed in historical studies and the Quran was used as the basic reference source. Besides, tafsir, hadith and Islamic history sources were utilized. It is concluded that ‘‘Shakkul Qamar’’ expression has been used instead of the expression “The truth manifested itself clearly.” in the metaphorical meaning. Moreover, it is concluded that the splitting of the moon incident was not a miracle as told but a fiction attributed to the Prophet Muhammad. It is based on the truth that the Qur’an was the only miracle given to him he rejected the polytheists’ miracle demands with the Qur’anic expression “Say, ‘Exalted is my Lord! Was I ever but a human messenger?’’

Mu’tah Battle is regarded as very important due to having one of the greatest Islamic Army ever created and being the first confrontation between Muslims and the Christian Byzantine Empire. Mu’tah Battle was the first attempt in a struggle that continued until the time when the Byzantine Empire’s capital, Istanbul, was conquered by the Turks in 1453. Three Muslim commanders determined by the Prophet Hazrat Muhammad (pbuh) and nine Muslim soldiers were martyred in this war. Despite these losses, Muslims obtained useful knowledge to use in later conquests.

The Kasida al-Tantarâniyya, written by Abdürrezzâk Tantarânî for praising the great Seljuk State s famous vizier Nizâmülmülk, occupies an important place in the history of Turkish culture and literature due to his artistic language and rich eloquence examples. Because of exaggerated expressions of love, the kasida, which evokes nats written for the prophet Muhammed, was regarded as nat according to some authorship and make it to be read in various places for centuries. One of the last commentator of the Kasida al-Tantarâniyya which is explained in Arabic, Persian and Turkish as poetry and manuscript is Mehmed Kemâleddin Efendi a mudarris, mufti and one of the last representatives of Turkish-Islamic literature in the Ottoman Empire and also is from Harput (today known as Elazig). While Kemâleddin Efendi created his work published in Hazîne-i Fünûn, he benefited from the Arabic Kasîde al-Tantarâniyya of Süleyman b. Ibrâhim. In this article, a variety of information was given about kasida, and commentary of the Kasida al- Tantarâniyya of Kemâleddin Efendi which is one of the last examples of the Ottoman commentary tradition, was quoted in present-day letters

The human body, which has a complex structure in terms of physiology, has been subject to various diseases during one’s life, and the human soul, which is embellished with more intricate emotions and feelings than its own body, has become a different spiritual stress destination throughout ones life. The Islamic tradition, which recommended many different treatment methods for body health, did not neglect the depressions and conditions of the soul, which is more important than the body. In this regard, texts with psychotherapy content were taken to be able to remain resistant in the face of difficulties in Islamic literature and to be healthy in mood. The works of Tanûkhi and al-Udeydân, two important representatives of this past consolation movement that has become tradition in this work, will be compared in terms of content. Also, it will be investigated to what extent these works have applied some solution suggestions reached by modern psychiatry in depression therapy

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.