Tajweed aims to ensure that the letters are pronounced correctly during the Qur’anic recitation. The letters are examined in terms of their origins and characteristics to ensure this aim. It is important for recitation of the Qur’an practicing characteristics of the letters in the Qur’anic classes, otherwise just knowledge of characteristics is not beneficial during the Our’an recitation. Hence scholars of tajweed and qiraat emphasize in their books that the themes of tajweed and qiraat should be learnt from an accomplished teacher. It is necessary both to apply knowledge that are gained from books in Qur’an recitation and to learn its practice from an accomplished teacher. It is an applied method to continue to be practiced characteristics by teacher until students gain proficiency in correct pronunciation of the letters. It is known that using visual material in teaching the Qur’anic recitation helps students. It is observed that colouring the letters of chapters or verses which will be studied at the class by choral recitation according to their characteristics and studying them on smart board makes this education easy. In this article firstly it is studied characteristics that have opposites in the basis of their contribution to Qur’anic recitation, and afterwards the new offer of method that can be used in the Qur’anic classes is explained through a couple of verses which were chosen from the Qur’an.

The Quran is the main source of Islamic religion. The Quran, the main reference of Islamic societies, has been the bedside book of all Muslims since its revelation. In our culture, a special value is given to the Holy Quran. For this reason, in our education and training system, there are institutions and lessons for teaching the Quran in terms of both verbal and meaning. The practice of Islam depends on the learning of the Qurans beliefs, worship, morals and everyday life rules. This research was conducted to examine the teaching of the meaning of the Quran in formal religious education institutions in the Turkish Republic of Northern Cyprus (TRNC). The students, teachers and lecturers of Hala Sultan College of Theology, Near East University Faculty and Cyprus Social Sciences University Faculty of Religious Sciences, which are formal schools of religious education in TRNC, participated in the study. Document analysis, semi-structured interview and focus group interview methods were used in the research conducted in the fall semester of 2019-2020 academic year. According to the results of the research, while all of the students think that the meaning should be taught, the majority of them have not yet read the meaning of the Holy Quran. It was also determined that due to insufficiency of lesson hours, it was not realized in the lessons. Accordingly, it may be appropriate to place a separate lesson to teach the meaning of the Holy Quran and to organize extracurricular activities and contests.

This study puts forth the state of intolerance against Muslim women wearing hijab in Turkey especially focusing on ‘the process of February, 28’ and establishes its significant effects on women with hijab and its development till today. Wearing hijab especially in public space has been a big problem in Turkey for the religious people in society. Although the positive developments in Turkish politics in 2008 and in 2013 which provided hijab liberty, today still Islamophobia is manifested clearly with concealed and revealed signs by the Islamophobic print media in Turkey. In this qualitative study 10 Turkish women with hijab who experienced ‘the period of 28th February’ and the process after it were interviewed and the women were reached by snow-ball method. It can be said obviously the period of 28th Feb was a trauma on women causing depression, lack of self-confidence, lack of trust towards people, anxiety, OCD. Some of these women had to have therapies and medicine. Some overcame with the issue with religious practices. The participants who had to study university abroad started to seek justice with the motivation of seeking for human rights and in this sense orientation to west started. While it was being expected to see that Islamophobia and hijab ban would isolate these women from society, as opposed to the expectations, Islamophobia which affected Turkey deeply provided a qualified workforce to academia, bureaucracy in Turkey in long term by educated women with hijab.

The Translations of Fourty Hadith that are among the poetry kinds in Turkish Islamic Literature are eminent fort his field. And one of the poets having studies in the style of the translation of poetic fourty hadiths in this field is Ismail. The only transcript which belongs to poetic fourty hadith is recorded as number 05.Gü.8 in the Amasya Manuscript Library. It hasn’t got a special name and its written date isn’t known. Also it has no muqaddime part, but includes the translation of fourty hadith into our language in the form of stanza poetry. Finally there is no topic cohesion among the hadith addressed here. The Fourty Hadith risalahs, which are based on the famous hadith saying “Whoever memorizes fourty hadiths related with the religion in my ummah, may Allah recollect them with scholars and canonist in the day of judgement” are the primary kinds of poetry regarding the Turkish-Islamic literature, even this hadith from St. Prophet is seen among the weak hadiths by the hadith scholars. In this article, we have given knowledge about the fourty hadith translation which belongs to a poet about whose identity there is no information in sources. And in the last part, we have given place to the risalah.

In order to examine when religious education began in Islamic societies and how it was carried out, the works and methods of scholars, who could be called first-period religious educators, should be examined. This kind of research is important in terms of comparing the understanding and methods of old religious education with the contemporary ones. In this study, firstly Ibn Sahnuns perspective on education, his work in the field of education, the methods and techniques he wants to use and the recommendations for students and instructors were evaluated. Then Zernucis, a scholar who came to him about three centuries later, understanding of religious education, his work on the subject, his approach to students and teachers were examined and evaluated in terms of teaching methods and techniques. This comparison made it possible to determine whether there were any differences in the attitudes, behaviors and thoughts of the students by examining whether any changes occurred in the methods, content and styles of the two scholars that have 3 hundred years of time slice. Thus, it is aimed to have an idea about the stages of religious education.

This research deals with the grammarians opinion about the sentence that begins with kan and its siblings, is it a noun phrase or verb phrase? I went on in this research that the grammarians did not declare -as I read– if it is a noun phrase or verb phrase, except Ibn Hisham in his book, Moghni al Labib stated that it is a verb phrase. Some of the grammarians also went on to say that they are verbs that are not real, and called them verbs of the phrase. The research stats a view from one of the modern grammarians who said that the sentence which begins with kan and its siblings is a noun phrase, namely, Dr. Mohamed Hamasa Abdullatif, Saying what he relied on in this opinion in eight points.one point is, ibn Genie believed that it is not necessary to feminize kan for its name if it was feminine to the need for feminization of the verb for its subject if it was feminine. In this research, I believe that the sentence that begins with kan, is a noun phrase, adding to what Mohammed Hamasa Abdul Latif said, which strengthens this opinion as the verb can settle for its subject. We can say: (qam alrajul , wanam altifl) the man stands up.the child has slept. It is not correct to say: Today the is cold, but yesterday was, without completing the sentence, say, for example: warm .