Nepal Müslümanlari üzerine kaleme alinmis gezi notlarindan olusan edebi bir gezi yazisidir.

We analyzed in this article the roots salat, selâm [ ???? & ???? ] in Arabic, and interpreted the divine salatuselâm order (al-Ahzab 33/56), after presentation of the traditional common understanding to salatuselâm concept, within the framework of the salat mechanism in Holy Qur’an [i.e between God – Prophet – Angels – Believers]. We claims that the salatuselâm concept contains a lot of concerning attitudes like îmân, nasr, walayet, nasiha, i‘tisam etc., and even the angel’s shafa‘at. But these concepts aren’t explained & discussed, because of their dept meanings that independent researches. At the end of the article we presented al-Ahzab chapter with suitable personal titles before the Qur’anic passages, and several famous salavat sentences with original texts and Turkish meanings. Thus, we reflected the context of salatuselâm order, and the Muslim’s salavat considerations.

It can be defined as regular and continuous changes seen in individuals as a result of learning, life and maturation of physical, affective, mental, social, artistic and spiritual direction of the individual. It is important to know the developmental characteristics of the child and we need to examine it in many ways. All the developments and changes are influenced by one another. Each developmental period has its own character. Creating effective learning environments for children in schools is made possible by their application in accordance with their development levels and qualifications. Development, learning and teaching are interrelated and complementary processes. For this reason, those who engage in educational work need to recognize the students they are trying to change their behavior and improve their personality. Development, learning and teaching are interrelated and complementary processes. For this reason, those who engage in educational work need to recognize the students they are trying to change their behavior and improve their personality. This is possible by knowing the development periods. From here it is very important to educate children by following all the branches of education related to education, while paying special attention to religious education. Because knowing their developmental characteristics will help to achieve the aim of the education we want to give. The training to be given without knowing the developmental characteristics of the child is often like “paddling a running water”. Just as a physician first diagnoses the disease and then goes on to the treatment path, an educator needs to take into account the child’s developmental characteristics and train accordingly so that he can take steps towards the desired goal in education.

Tabari (310/923), who is known for his works at the fields of commentary and history, addresses subjects related to kalam in his works titled al-Tabsîr fî Maâlim al-dîn and Sarîh al-Sunnah. Tabsir involves Tabari’s responses to the questions of the people of Taberistan’s Amul city. In this book, Tabari puts forward the ‘salafi’ thought to the forefront while confronting the Mu’tazilite sect and, makes rational evaluations at some places. Tabari first identifies the ideas of the kalam schools on imân and then suggests that imân is “assent by heart, confession by language and acts with limbs.” With respect to the matter of ‘exception in imân’, he does not deem it permissible (jaaeez) to absolutely name an individual believer (mumin). Regarding the subject of increase and diminishing in imân, he is of the opinion that imân increases and diminishes just as the ‘salaf.’ According to Tabari, those who commit great sins are still believers because they believe in God and his Messenger and they can absolutely be called Muslims. The forgiveness of those who commit great sins are at the sole discretion of God; if he wishes he forgives, and if he wishes he may punish them in hell.

In terms of Arabic language, the place and measure of belagat province is very clear. For this reason, the leading names of this founder and province are also very important. In this study, we have examined the influence of Al-Jahiz’s first cognitive knowledge on Ibn Qutayba be and al-Mubarrad; we tried to prove with these effective examples. Indeed, like many scientists, these two names are influenced by Al-Jahiz, who is regarded as the founder of the knowledge, and the traces are inevitable.

In this study Religious Belief for Adoloscents Scale’s reliability and validity analyses are presented. The data was collected from442 adolescents who are 3th and 4th grade students in three different kinds of highschool one of which is a Imam-Hatip Highschool, one is Anatolian Highschool and one is a Vocational and Thechnical Anatolian Highschool in Istanbul.The analyses show that Religious Belief for Adoloscents Scale consists of 18 items and one dimesion. And the scale is reliable (Cronbach’s Alpha .938, Spearman-Brown Coefficient .928 ve r =. 86.5) and valid (X2 / df = 3.6, RMSEA = 0.080, NFI = 0.97, NNFI = 0.97, CFI = 0.98, RFI = 0.96, RMR = 0.037, SRMR = 0.042, GFI = 0.89, AGFI = 0.86).

This study aims to shed light on the philosophical background of the Ottoman millet system. First, I will review the nature of collective identity to establish a basis for further identity-related discussions and define the term of “Pax Ottomanica”. Then I will explain diverse and complicated utilizations of identity to clarify the scope of the key concepts of this article. Finally, I will identify the theoretical sources of Ottoman millet system within Islamic philosophy and show how it affected practical implementation. Since al-Farabi?? and Ibn Bajjah political theory has reflected theoretical approaches to governance that closely parallel the practical usage of Ottoman millet system I will argue that these approaches can reasonably be considered inspirational sources and justifications for the millet system. Especially considering that the millet system maintained a policy of the protection of religious identities through detachment, I conclude that al- Farabi??’s and Ibn Bajjah’s political theories were highly influential in shaping the practical implementation of the millet system.

The issue of mental mode of existence is one of the old frequently discussed topics in Islamic philosophy and theology playing a striking role in the manner of realization and explanation of knowledge. Emphasizing the point that this issue is a novel one in Islamic philosophy, the present article deals with the arguments behind proving the mental mode of existence with special focus on the doctrine of MullaSadra. According to him, each category occurring to the mind is the very category based on the primary essential predication rather than on the common technical predication; and what occurs to the mind as a concept is a mental quality in its essence and reality. Finally the prevalent views on mental mode of existence are raised and analyzed in the framework of the theory of the theosophers, that of relation, and that of Shabah.

As known, Turkish-Islamic Literature is built mainly on Quran and also such sources as hadith, fiqh and exegesis which are important regarding the religion of Islam. In this regard, religious literature works have a great place in the history of literature notably tawhid, munâdjât, naat, hundred hadiths, intercessions, fourty hadiths. And it is possible to see the literature works such as praise, hilya and legends on the life and personality of Muhammad (pbuh) and his four khalifas. And one of these works is doubtless is the translation and the interpretation of dictums that belong to these khalifas. And this study is the poetic translation of text of the hundred dictums that are regarded to have belonged to St. Alî and composed by Cahiz (ö. 255/869). First of all, we give knowledge on this text, and subsequently we make a critical edition of the risalah. Unfortunately there is no information of the name-personality of the translator and the date of the translation. In this manuscript, the poet who translated the hundrend dictums of St. Alî in a poetic way, didn’t need to give place to an introduction, content and a conclusion part. The poet here primarily give place to Arabic dictums, and then translated them to Persian in a poetic way, and to Turkish in aruz prosody. The linguistic content of the manuscript make us think that the translation belong to 17th or 18 th century.

Gary Carl (Muhammad) Legenhausenden yapilan tercüme makaledir.