Tawhid is the main principle that establishes the essence of Islamic belief. It is a religious belief that all the prophets manifest in the name of Allah. This belief expresses the way of thinking, the way of life that occurs around a single god. In this context, faith is the result of a meaningful relation between the worship and islamic law. Tawhid is not only a discourse for the grace of Allah but a system that determines how Allah-universe relation operates. In this relationship, it is not possible to engage active forces between Allah and the universe. All kinds of beliefs and thoughts are in the face of Tawhid that will leave Allah in a passive position during his relation with the creatures and particularly with humans. In this study, the establishment process of the belief of tawhid will be tried to be examined, which is the basic doctrine of Islamic belief. In this regard, criticism directed at polytheism(Shirk) will be examined from the perspective of Qur’an. Especially areas where tawhid narratives intensify will be determined. The narrative will be attempted to be understood in the way of understanding in the revelation process.

This article aims to discourse the life of Shaykh Subhî Sâlih (1926-1986) who is one of the most important scholars and his academic personality and his works. Sâlih, who was born in Lebanon, has gained special place with his works in the last period of Islamic thought. Although he is quite well-known in the Arab world, there are no independent studies in our country. In this study, his educational and academic life, his books and prominent opinions are mentioned. Also by giving a brief description of the contents of his books and articles which are reached, the necessary information about the characteristics of the mentioned studies is presented.

Sheikh Shamil is one of the most important people of Caucasus in the XIX century. Sheikh Shamil, who fought against to Russia with Ottoman State nearly thirty years, wrote numerous lettes to Russian generals and his own regents during this period. Of the estimated -around- three hundred letters, only one hundred have been published in Turkish. Except this work, there is no other works in Turkish language about Sheikh Shamil’s original letters. Altough the original language of the letters is Arabic, there is no other study on this issue in Arabic, except an article. In this article, there are totally fourteen letters indicated, from them seven have been sent by Sheik Shamil to his regents, four have been sent to Russian generals and two have been sent to Sheikh Shamil. In the introduction of the article information is given about tradition of the mektubat (exchanging letters) in the Caucasus and there is some brief mentioning about some works which have been done in this area and after this, information is given about Sheikh Shamil’s letters. Also, together with the transcriptions and translations information is given –as much as possible- about names of the regions and people mentioned in the letters.

Sheikh Shamil is one of the most important people of Caucasus in the XIX century. Sheikh Shamil, who fought against to Russia with Ottoman State nearly thirty years, wrote numerous lettes to Russian generals and his own regents during this period. Of the estimated -around- three hundred letters, only one hundred have been published in Turkish. Except this work, there is no other works in Turkish language about Sheikh Shamil’s original letters. Altough the original language of the letters is Arabic, there is no other study on this issue in Arabic, except an article. In this article, there are totally fourteen letters indicated, from them seven have been sent by Sheik Shamil to his regents, four have been sent to Russian generals and two have been sent to Sheikh Shamil. In the introduction of the article information is given about tradition of the mektubat (exchanging letters) in the Caucasus and there is some brief mentioning about some works which have been done in this area and after this, information is given about Sheikh Shamil’s letters. Also, together with the transcriptions and translations information is given –as much as possible- about names of the regions and people mentioned in the letters.

Soul has been a huge problem in history of philosophy within the context of its description, existence, immortality and its relationship with body since the ancient times. Avicenna’s theory on soul could be evaluated as a bridge between his epistemological and ontological ideas. Although his theory has similar characteristics with Plato’s and Aristoteles’ philosophical arguments on soul, Avicenna offers a significant schema on soul that really exceeds both Plato and Aristoteles. Avicenna proposed a systematical analysis of mind-body problem decades before Descartes, who has been known as the constructer of mind-body problem. Therefore, it should be taken into an account that Avicenna although lived in Middle-ages, made a significant contribution to both psychology and philosophy of mind indirectly. The aim of this essay is firstly to evaluate Avicenna’s soul theory concerning the description of soul, the nature of soul, types of soul and the functions of soul and then to search for its effects on modern philosophy of mind. Especially it is easy to realize that there is an explicit similarity between Descartes and Avicenna’s ideas on soul. On the issue of mind-body problem, Descartes claims that mind could exist without the existence of body. Mind is a separate and distinct substance; however, there is a mutual relationship between mind and body through pineal gland. Similar with Descartes, Avicenna also claims that soul can exist without body because it is a distinct substance. He constructs a ground for this idea by using his popular thought experiment “flyman”. In this essay, it is tried to be indicated that Avicenna’s theory of soul has important reflections both on Descartes and modern philosophy of mind

n resources, there is little report about the Prophet’s children, who were born by Khadijah. However there can be observed differences in the information given by these resources about the number of the children and the order of the children. There are reports in the resources claiming the number of children was five, six, seven, eight and even ten. It is understood that the problem about the number of children arises from accepting the names of Tayyib, Tâhir, Mutayyeb, Mutahhar, which were all given to Abd Allah, as a different child for each. On the other hand, it is determined that the names, which are openly mentioned in the resources such as Abd as-Shams Abd al-Uzzah, do not cause any difference in the number of the children. As for the reports which give information about the number of the children, the most reasonable ones are those which consider the number of children as six. In addition, it is ascertained that the problem about the order of the children arises because of the daughters. There is no disunity about that the eldest of the daughters is Zeyneb. Yet, there is no mutual agreement in relation to which one is younger among Rukayya, Umm Kulthum and Fâtima. In order to be able to solve this problem, the reports about the order of the children are compared to the information about the children’s dates of birth. As a result of that, the conclusion reached is that the order of the children can be as following; Kâsim, Zaynab, Rukayya, Fâtima, Umm Kulthum and Abd Allah.

Muhammed Vehbi, also known as Terzi Baba, lived in XIX. century. He devoted himself to Mawlânâ Khâleed al-Baghdâdî (d. 1242/1827), the founder of the Halidiyye branch of the Naqshbandi cult through ‘Abdullah Makkî, and became his caliph. Terzi Baba had undertaken important duties in spreading the Hâlidî branch of the Naqshbandi cult in Erzincan and its surroundings. He expressed mysticism with poetic expressions in his work Kenzü’l-Miftâh. In this article, the thoughts reflecting Muhammed Vehbi’s mystic understanding will be examined in the context of his only work, Kenzü’l-Miftâh which is the only surviving work of his. In the first part of the manuscript, which consists of two parts, Muhammed Vehbi’s life and works will be dealt with; and in the second part, his sufistic ideas mentioned in his work Kenzü’l-Miftâh will be examined. In the conclusion part, an evaluation about the subject will be done.