This research paper presents the method used by Muhammad bin Abdul Karim Al-Shahristani to categorize religions through his book “Al-Milal wa al-Nihal”, refering to the terminological indications that he used. Al-Shahristani used the terms Al-Milal wa al-Nihal to refer to specific meanings, and set a standard by which he differentiates between Al-Milal wa al-Nihal, which is the presence of a book that is inspired. The research paper concludes that the existence of the book was not the true criterion for classification, but rather it is a hierarchical factor within the classification, for the true standard of the methodology of Shahrastani, which indicates the intellectual background of Al-Shahristani who used the methodology while classifying religions is the attitude towards the prophecy and the existence of the book inspired by The only God. Therefore, we presented his position related to monotheism and prophecy, and hence this research paper is trying to explain the Shahristani inclusion of philosophers in his rankings as if they were from the religious groups. The study concluded by criticizing classification of Shahristani, such as its dependence on “Al Ifteraq” hadith, which resulted in some problems. Based upon that, this study is limited to the question of classification that Al-Shahristani used in his book “Al-Milal wa al-Nihal” excluding other topics and issues that he presented in this book, considering that we benefited from his book “Nihayat Al-Eqdam Fi Ilm Al-Kalam” especially when we searched for the intellectual background that influenced his classification of religions.

The human is a social being and has to live collectively because people survive only by supporting each other. Allah has made people in need of each other regardless of their social status, level of knowledge and existence. It is a requirement of their existence that people relate to each other. Therefore, Allah did not prohibit Muslims from establishing political, intellectual, military, economic and strategic relations, establishing partnerships and alliances with the Jews and Christians, which are evaluated within the scope of the People of the Book or other religious members and human elements. In addition, Hz. Muhammad did not hesitate to apply this in his personal life, in the scope of an invitation to Islam and in interstate relations. However, Allah has forbidden Muslims to love religious members and other human elements, to obtain confidants and to establish friendships. On the other hand, Allah has clearly stated in the Holy Qur’an who he likes and ordered Muslims to act and behave upon this statement. According to this, Muslims above all are obliged to love what Allah loves. Separating civil relations that every person needs and will need due to being human, from love, friendship and confidence, which are the manifestations and dynamics of trust and reliance, should be known as a necessity of being Muslim.

In this article, the choice of “asir”s from the Qur’an and issues that should be considered during recitation are discussed. The aim of the research is to reveal how the Qur’an verses should be recited musically, in complying with the rules of scrutiny and the meaning of the subtleties in the Qur’an from the stage of selection to the stage of execution. The research is based on literature review. The subheadings of the study are as follows: i. Conceptual Framework. Under this heading, the concepts of “asir”, “tajwed”, “represent”, “music” and “tilawat” are discussed. ii. Preparations required before overflow. iii. Points to be considered regarding the tilawat. iv. Representative Tilawat. v. Qur’an Recitation and Music. Under this heading, the possibility of reciting the verses of the Qur’an in music is discussed under the light of the evidence in the Qur’an and Sunnah. It is finally noted that recitation of the Qur’an is extremely important for the benefit of humankind, that it requires serious preparation, the Qur’an must be recited with a beautiful voice and appropriate musicality as it was encouraged by the Prophet Muhammad, that the rules of scrutiny should not be sacrificed for musicality during the recitation, the subtleties of meaning in the Qur’anic verses could be realized only by a representative tilawah, and that it is necessary to have both the proper moral qualities and technical preparation for a successful representation of the verses of the Qur’an.

Cities have been the subject of different sciences with various features. In this article, we focused on social and physical structure with administration of cities that established Islamic civilization with Islamic law dimension. The administrative structure and the physical location and legal position social settlement like, madrasa, imarah, mosque, bazaar that are under the basic system of cities are discussed. Place of mosque in cities with its community, minaret, central location for public, scientific status of madrasahs, main roads and entrance and exit of the city, protection of the city and its castle with the fiqh principles for the formation of all these structures are other topics of the article. In this context, the connection between the main city and districts and road safety also has been viewed on fiqh dimensions. In this study, reference was made to two Islamic Faqeyh Ibn Rushd and Serahsi, who were referred to as examples. It was seen that Imam Serahsi was more attentive to the citys location. While explaining the characteristics of the ideal Islamic city, its differences compared to other cities, the city distinction in the work of the Islamic philosopher al-Farabi named al-Medinetul-fadile was also included. It was pointed out that the distinction here was used to express the fact that the cities were founded according to the beliefs and civilization characteristics of the societies, rather than the other cities.

The focus of this paper is Heidegger’s approach to the question of destiny. That approach in one sense is in sharp contrast to the fatalist tradition, in another appears to presume ineluctability. This seemingly contradictory position can be reconciled with reference to Heideggerian terminology. Through an analysis of affined terms such as dialogue, truth, correctness, Dasein (there being), logos (Word), legein (speaking), fate, being-in-a-world, facticity, historical perception, historiography and disclosedness, the paper aims to utilize this possibility and discover “authentic destiny of man”. The main questions dealt in this regard are what the nature of the force of destiny is, how far it extends and by virtue of what it pursues its course. By narrowing down the subject into the history of thought, something that can be tackled by Heidegger’s works, the argument departed from Heideggerian way of doing philosophy: Establishing dialogue with the history. In order to reach a fair and tenable explanation for the validity and influence of such a method, necessary examples are cited throughout the article. The main finding that emerged from this research was that ambiguity as the common outcome of dialogues creates a space for the suspension of the customary meaning and acknowledgment of a whole new one. This space is where the paths of history change profoundly. This explanation model also let us to rethink thinker as the one who creates history, is sustained and also beset by it. Only thereby could we make sense of static and dynamic aspects of destiny together.

Speaking is the basic feature of man and occurs between individuals. Individuals become a community via language. Language can also be defined as a means of communication. This communication occurs between individuals through sound. The speaker transmits a meaning (ma‘na) to the listener; he understands something from the speech of the speaker (mafhum). Communication occurs when the speaker and the listener commune with the same meaning. It is a knowledge or a request, transmitted by language. So speaking is an exchange of knowledge or request. Since a person will not demand anything he does not know, the foundation of linguistic communication is knowledge. Good use of language ensures a healthy flow of information and requests. This means that the community is happy through language. In this respect, language is like a school encompassing the community and in which the community is educated. Shortly, language is a school of a community, i.e. the home of a community. If the community wants to be healthy, they should notice their home and use it well. In fact, every speech is an activity of learning and teaching. Acquisition of knowledge and speaking have their own rules. The science of the laws of thinking which brings knowledge is logic; the science of the laws of speech is grammar. Although linguistics and logic are not identical, since the knowledge is transmitted through language, and learning and teaching occurs through the language, the logician must know the logic of the language of society where he teaches logic.

The definition of the term trouble is being tested. Calamities, on the other hand, are the problems that constitute the ingredients of that test. Every calamity is a trouble, but not every trouble is a calamity. In fact, the word trouble in the Quran is also used in the meaning of a beautiful test. A Muslim should know that calamities are favours from God to the people, and the right perspective and interpretation, one should be able to see the blessing hidden in every calamity. There are also psychological and physiological benefits that this situation will provide to the person who is able to see that blessing. The most logical, rewarding and consistent way of behaviour that a person who cannot remove or change the calamity she he is faced, is to see the benefit hidden within that calamity and learn lessons from this situation. In this article, calamity is defined and the relationship between calamity and the divine law is emphasized. It is explained that in the natural flow of human life, calamities have a place, that people are tested with them, that the people who are loved by God are given great calamities, that there will be a certain reward in the hereafter, that God is not cruel because of this, on the contrary, calamites hide many secrets for the benefit of man. Additionally, while focusing on the reasons for the arrival of the calamities, it is emphasized that calamities can be overcome by the virtue of patience.