In this article, the roots and phenomena of the holy month of Ramadan, and Itiqaf and Fasting that are specific rituals for this month and are mentioned as being holy in Islam in the Quran, regarding in the Jahiliyya Arabs before Islam have been investigated. In this context, it has been examined the question that whether the holy month of Ramadan, Itiqaf and fasting rituals that reflected in the Quran are the original elements or not in the respect of the first (ibda) and invented (icad) rituals. Similarly, it has also been investigated in the present study whether the hypothesis claiming that such Islamic forms in our tradition are based on Arabic customs, and are a product of the well-known Arabic tradition that refer everything that exist in Jahiliyya and that are reflected in the Quran to Abraham and Ishmael; or whether they are an extension of the judgments that refer to the happen ing events (mutabakatun lil-waki) by the Revelations (the Quran) in this respect. As a result of the methodology used in the present study, which was conducted as collecting, analyzing and synthesizing the data from classical sources about Jahiliyya, it was concluded that the holy month of Ramadan, whose holiness is mentioned in a magniloquent manner in the Quran, and which includes the images about this month including the contemplations, benefaction, Itiqaf, piety, and other types of worshipping was already known and famous by Jahiliyya Arabs.

This article has subjected to the Zionist activities of the Russian Jews who played an active role in the formation process of the Israeli state established in Palestinian territories. In this context, both religious and socio-political dynamics of Jewish presence in Russia and the escalating contradiction of the Russian-Jewish are examined. Especially, since 1881 the purpose of the abandonment of Russian Jewish people with violence is discussed, and also examined how violence contributes to the Zionist activities and provides a basis for an intensive Jewish immigration to Palestine.

Last two decades, various studies have been carried out to examine virtues and their relations to religiosity and positive health appearances such as happiness, wellbeing and life satisfaction. The emerging of positive psychology has cultivated the spreading of studies on the relationship between variables mentioned above. This paper investigates the relationship between helping behaviors, religiosity and life satisfaction on the case of Turkish Muslim sample. A total 230 participants were recruited from different districts of Istanbul (Turkey) using non-random snowball sampling techniques in December 2016. Among the participants sampled, 47% (N=108) are men and 53% (N=122) women. Ages of participants range between 15 and 70 and mean age is 28.5 (SD=10.8). In the current study, “Brief Islamic Religiosity Scale” and “Empathic Inclination Measure”, “Helping Behaviors Scale” and “Scale for Satisfaction with Life” are applied to the sample. According to regression findings, religiosity has a positive effect on ‘helping behaviors’ and ‘life satisfaction’. Findings also indicated that empathy and religiosity are mediating factor on the relationship between helping and life satisfaction. Implications of these results and suggestions for future research are discussed.

Pagan writers of the first two centuries of the Common Era were mostly silent about Jesus of Nazareth and the teachings attributed to him. In the first century there were no references to Jesus. In the second century, there were only handfuls. The small amount of records of the 2nd century pagan writers which may be claimed to refer to Jesus as a historical figure has a great import, above all else, within the framework of the epistemological problems presented in the New Testament texts which are deemed the principal sources about Jesus. When investigated closely, it is seen that these records from the pagan sources also present their own problems. Researchers therefore are discussing these records fervently. This article deals with the historical person of Jesus in the context of pagan sources.

The purpose of this research is to uncover the historical information presented by orientalist William Montgomery Watt in his book “A Short History of Islam”, which aims to present his own understanding and the conclusion of his experience in the study of Islam and its history and beliefs as a Western reader. This study is based on some of the precuations of this Orientalist regarding the biography of the Prophet Muhammad (peace and blessings of Allah be upon him), showing them and criticizing them in case. Mia and respond to them on the statement of validity of falsity. Here, it should be emphasized that, it is too hard to recognize the validity of what Orientalists have written, especially those who have been interested in writing about the history of the Muslims, their culture and their faith, as the most common orientalists were their aim was to distort, slander the Misrepresentation of historical facts and events. The few who are committed to the rules of equitable scientific research, and these have been fair Muslims and their history, and weighed the events and facts balance justice and equity.

Imam Hatip High School Vocational Courses Teachings are turned to be known as ‘Imam Hatip Attender’ Visions. Imam Hatip schools were at the forefront of the most discussed educational institutions in the history of the republic of Turkey, despite the legal basis within the Turkish education system with the Law on Unity of Education (Tevhid-i Tedrisat Kanunu). The focus of the discussions is on how students who grow up in these schools are predominantly shaped by the ideological axis. The atmosphere prevailing in the Imam Hatip Schools influenced the education of students with certain characteristics through conceptualizations such as school culture and identity, and ‘imam hatipism consciousness’. In the formation of the identity that constitutes the dominant atmosphere of the imam hatip schools, the primary role is belonging to the teachers of the vocational courses besides the stakeholders such as education programs, parent profile, administrators and students. In this study, it was trialed to determine what common characteristics of the vision of Imam Hatip and the visions of the vocational school teachers working at Imam Hatip High Schools. Therefore, the obtained data will provide to have an idea about the ‘imam hatip identity’. The research is based on qualitative method, semi-structured interview technique and the data obtained from 25 participants working as vocational courses teachers at Imam Hatip High Schools in Malatya city center in 2016/2017 academic year. As a result of the research, it is seen that the teachers could express their desire on students who have occupational competence and open to development; learning motivation is high, researching and questioning, have a critical thinking mind structure; honest, promising and behaving in a harmonious, patient, self-sacrificing, in a hard working moral structure; leadership based on patriotism, umma sensitivity; pioneer, role-model, aware of the culture of the society in which they live, harmonious and continue to develop it, using technology and catching the age but not dependent on them; on the line of Ahl al-Sunnah but not sectarian, and respectful of different beliefs.

Abdu¨lcebbâr (ö. 415/1025) ve Ibn Sînâ arasindaki karsilasmanin iki farkli yönu¨ bulunmaktadir. Birisi sahsî, digeri fikrîdir. “Sahsî karsilasma” ile kastim bizzat yu¨z yu¨ze ya da metinlerinde açik atiflar vasitasiyla olsun aralarindaki gerçek tarihî etkilesimdir. IV. yu¨zyilin sonu ve V. yu¨zyilin baslari/X. yu¨zyilin sonu ve XI. yu¨zyilin baslari sirasinda felsefe ve kelâm disiplinlerinin önemli temsilcileri olduklarindan onlarin “fikrî karsilasmasi” bu iki karsit disiplin arasindaki daha genel karsilasmayi yansitmaktadir. Sahsî karsilasma ayni zamanda fikrî karsilasmanin unsurlarini da kapsadigindan bu iki bakis açisi elbette ki birbirleriyle baglantilidir. Ilk önce onlar arasindaki sahsî karsilasma hakkinda bilinen sey ile baslayacagim ve sonra onlarin kelâm ve felsefe arasindaki fikrî karsilasmaya katilimlarinin bazi yönlerini tartisacagim.

Batisinda Burma; dogusunda Kamboçya, kuzeyinde Laos ve güneyinde Malezya bulunan Tayland, bir uzak Dogu Asya ülkesi olup, adi sömürgesi oldugu Ingiltere tarafindan konmustur. Ülkenin adi Tay irkina ait topraklar anlamina gelmektedir. Eski adi Siyam olan bu ülke, çogunlukla Tay irkina mensup insanlarin yasadigi bir yer olsa da kendilerinin disinda Malay ve Çinlileri de barindirmaktadir. Tay halki Budist; Malaylar, Müslüman; Çinliler ise Budist ve Konfüçyanistir. Keza ülkede az sayida Sih, Animist, Hindu ve Hristiyan da bulunmaktadir. Hristiyanlarin çogunu Avrupa kökenli insanlar teskil etmektedir. Bu cografyanin yerli halklarindan biri olan Malaylarin tamamina yakini Müslüman olup içlerinde Budist bulunmamaktadir. Tayland’in Çinli nüfusu daha çok Bangkok ile ülkenin kuzey bölgelerinde yasamaktadir. Bangkok’ta bunlara ait olan ve adina “Chine Town” yani Çin mahallesi denilen bir mahalle de mevcuttur. Çinliler Tayland’in kuskusuz en etkili kitlesini olusturmaktadir. Çogunlukla ticaretle ugrasmakta, ülkenin elit grubunu teskil etmektedirler. Kaldi ki Çin devletinin de yörede önemli bir etkisi mevcuttur. Çin bu diasporayi da kendi lehine kullanmakta; onlar araciligiyla yörede etkisini genisletmekte, Tayland’i önemli bir pazar haline getirmektedir. Nüfusu yaklasik yetmis milyon civarinda olan Tayland’in yüzde onunu Müslümanlar teskil etmektedir.

Bedayiul-Vekayi isimli Kitap Tanitimidir.

Saladin Ayyub is an important figure in Islamic history. Since he began to take up important posts in the administration of the state, his greatest aim was to take Jerusalem back from the Crusaders. As a matter of fact, at first glance in his life one can see that he spent his last twenty years in struggles that he engaged in for this purpose. When the unity created by Nuraddin was dissolved after his death Saladin who was the most important rulers in the region was confronted with a big problem, the scattered state of the Muslims. In order to gain a result from the struggle against the Crusaders he therefore first of all had to create a unity between the Muslims. Saladin who knew that this would be a difficult process to unite the Muslims while he had to fight at the same moment on two different fronts. One of these fronts was the oppositional Muslim rulers in the region whereas the other was his real goal, the Crusaders. In such difficult situations Saladin was forced to make treaties with one of the two fronts. The topic of this article is the treatise of Damascus, which Saladin made on 22 July 1175 with the Crusader Kingdom of Jerusalem.