The dominant culture of pre-Islam Arabia was politeism and asabiyyah, one representing the religious culture the other the political. Due to shirk which represent a confusion of values and asabiyyah which legitimizes social injustice, the tribes of Aws and Hazrech engaged a fierce civil war. The war continued for about a century and made Madinah an unlivable place. By embracing Islam, the Madinan tribes replaced these dynamics with those of Islam; after which Aws and Hazrech became the forebearers of the new faith. Challenging the most powerful tribe of Arabia, the Quraysh, they risk their lives, property, and family members. We seek to find out how this Ansar identity became an alternative to tribal culture and how this new character shaped the new Islamic community.

After balkan wars, leave of Ottoman Empire and the first world war, the Bulgarian Muslims, in order to close the cultural lack in religious education, opened Medrsetü’n-Nüvvab that gave religious education in level of high school and college as Turk and Muslim school in Deliorman region of Sumnu province. Medrsetü’n- Nüvvab, as it is understood from its name, is a religious school and medrese. The students, studying in this institution, have had the opportunity to see a multifaceted training. This institution has been opened in 1992. This institution has also affected the every stage of Muslims’ religious life and continued to affect for almost a century. It has not only been a favorite of Bulgaria but also of all Balkan Muslims. In its program, primarily the Arabic, Turkish, Bulgarian, Persian, and French lessons are educated, but amongst them the most important one is Arabic. Supporting Arabic lesson, simple texts, Theory of Arabic Literature, Literary Text and History has also been taught. Ahmed Davudoglu did not teach arabic lesson in Nüvvab. His Arabic teaching is more concerned in Turkey. Davudoglu, beyond being a teacher of sarf-nahiv Arabic grammar, is one who teaches the basic sources of Islam as arabic originally and devotes himself to it

Although modernity is accepted as a phenomenon centered in Europe, there may be other interpretations of different forms aside from current concept of modernity. These interpretations may be called as the Non-western modernity unlike western modernity, and it is claimed that these interpretations are different and alternatives to the classical western modernization. The notion of non-western modernity is based on the claim that modernization experiences of non-western societies have been realized by their own social dynamics. In this context the al- Jabiri’s notion of modernity may be called as an alternative or native modernity. This kind of modernity expresses a development and progress on cultural and native dynamics centered on reason and the enlightenment by purifying it from the effects of the colonization and imperialism of western modernity.

The Relations between the Muslims and Dhimmis (non-muslims) and Their Analysis from the Point of View of Islamic Law of Person and Law of Inheritance According to Cyprus Qadi Records between 17th and 18th Centuries Cyprus, still politically a volatile region, established a unique sociocultural relationship between Muslims and Dhimmis since the Ottoman administration. Quality and quantity of Muslim and Dhimmi legal relationships and practices of Islamic law are intriguing issues under Ottoman sovereignty in the island of Cyprus. The goal of this study is to present the relevance of Muslim- Dhimmi legal relationships in terms of Islamic law in the Island of Cyprus. The resources of this study contain 22 qadi record notebooks which cover 17th and 18th centuries and classical and modern literature on Islamic jurisprudence.

This study examines Antony Flew’s journey from atheism to belief in God. From this perspective, it is possible to divide his intellectual life into two periods: first period is his life as an atheist and the second as a believer in God. Setting off from certain arguments, Flew argued the impossibility of the existence of God in the period where he was an atheist. In the period where he had belief in God, he argued that he had found the answer to the problems and accepted the existence of God. Therefore, the basic objective of this study is to question whether the reasons in this transformation are consistent and to discuss the reflection of Flew’s belief of God at the conclusion in terms of religion.

Al-Bayan wa al-Tabyinn is the most important work of Al-Jahiz, in which it demonstrates the ability of Arab poetry and oratory. At the same time, it is the most famous and most printed book of Al-Jahiz. The work is a literature, eloquence, oratory, poetry exhibition. In terms of subject matter considered to be a rich anthology of Arabic literature as well as a perfect fesâhat, beautiful and effective speech and rhetoric sample. Al-Bayan wa al-Tabyinn, if it is accepted as a product of the most important names of different cultures from each field of literature and a broad understanding of science containing their art, Al-Jahiz –with this work- excels. At the same time, it reveals the first research to rigorous consideration and perception on the Arab Bayan. This work is the first work bearing the name “Bayan” which is containing from BELAG measurement and criteria.

Although Baburname is no work of Qur’an exegesis, but rather a collection memoirs, as revealed in many Qur’an verses cited. The object of this inquiry is to reveal Babur’s intention concerning the purpose of their use. Babur’s knowledge of the Qur’an and his efforts to call on exegetical traditions of Islamic savants conveys Babur’s fundamental attitude towards the Qur’an. This is an important source of knowledge for the study of Baburname according to Islamic criteria. In Baburname, Qur’anic verses are cited in two particular contexts: First, when Babur renounced from alcohol. Second, during the difficult context of war against Rana Sanga. For the latter context, he cites verses from 21 surahs, most of them are from the surah al-Baqara. His use of the verses cannot be based upon a definite principle. He rather uses them in a rather spontaneous way, whenever he needs them to support his arguments.

The divine revelation in the service of humanity may be divided into three parts: The first part is the revelation of the prophets. The second is the revelation of the human beings and the third part is the revelation of the animals, the earth and the entire universe. All parts of the divine revelation serve to the same and one purpose. The revelation has two distintive features: The first feature is that it is written, common, legible and visible. The second feature is that the revelation communicates with creatures by inspiration and guidance. In this, human beings reception of the revelations is distinct from those of other creatures. For human beings receive the revelation through reason as well as the senses. It is the purpose of this paper to elaborate on how human beings cognitive capacities engage in divine revelation and on how this process of engagement fulfills the ultimate aims of the divine revelation.