The notes kept during the pilgrimage journeys and the observations, impressions and determinations of the authors provided the formation of the type called pilgrimage travelnames. Many examples of this species have been written both in and outside the Anatolian area. Tatar Turks are one of the societies in which writing works with pilgrimage content outside Anatolia has turned into a literary tradition. In this study, the Haj Seyâhatnâma of Musa Jarullah, a Tatar thinker, will be discussed. The manuscript is registered at 06 Mil Yz A 5924 in the National Library Manuscripts Collection. Seyâhatnâma is located on the sheets 1a-28a of a notebook, all of which are 66 sheets. The countries and events on the route are presented with careful observation in the sea route. In the work, many countries such as Saudi Arabia, Yemen, Egypt, England, Russia, India, China, especially Turkey; important figures such as Ataturk, Ibn Saud, Muhammed Asadullah, Karim Khakimov, Ferdinand de Lesseps; important observations about the Suez Canal, the Istanbul Strait, the Maghrib Strait and the Cenup Strait and the holy lands are included.

Ahbarism, which emerged with the absence of the twelfth imam in 260/873, did not grant the right to life to rational interpretations and disciplines, claiming that religion can only be understood by the information provided by the imams. For this reason, it is a known fact that most of the imami scholars rejected the methods of mental revelation until the beginning of the hijri 6th / 11th century. With the prolongation of the twelfth imams absenteeism (h.260/873), the disagreements among the imams and the inability to find solutions to new problems led to the weakening of this Salafi understanding. This has led to the emergence of a new system of thought but also principles of how to derive fiqh from the sources in question, and that makes use of the methods of Reasoning. In our article, it is mentioned to what extent the Usûlî School, which emerged as Mutazila affected a movement against Ahbâris since the V/XI century. Based on the examples of Sheyh Müfid, Sherif Murtazâ and Abû Cafer et-Tûsî, who set the basis of this school, the approaches of the Usûlî School to the evidence of reason in the V/XI century were evaluated. In particular, the main theme of our study is to examine whether the scholars of the aforementioned principles, based on the works they wrote on the fiqh method, see the mind as the fourth evidence after the Book, Sunnah and Icmâ.

Kuran-i Kerim, bütün Islami ilimlerin temel kaynagini teskil eder. Sadece kiraat ve tefsir gibi dogrudan Kuran ilgili ilimlerin degil, hadis, fikih, kelam, tasavvuf ve Islam felsefesi gibi ilimlerin esas kaynagi da Kurandir. Kuran-i Kerim, genel olarak Islam tarihi, özel olarak siyerin en mühim kaynagidir. Nitekim Hz. Peygamber dönemi çagdasi olmasi; metin olarak degismeden ve herhangi bir müdahale görmeden günümüze kadar gelmis olmasi onu daha önemli kilmistir. Ne var ki zaman zaman siyer literatüründeki rivayet bollugu ve farkliligin Kur’an-siyer arasinda kurulan iliskiyi olumsuz etkiledigi görülmektedir. Korkut Dindinin, Siyer-Kuran Iliskisi –Mekke Dönemi– basligiyla doktora tezi olarak hazirladigi ve 2017 yilinda kabul edilen ve bu çalismada tanitilacak olan eser, Kuran-i referans ve merkez alarak Hz. Peygamberi, Hz. Peygamberin sîretinden de Kuran-i anlamayi amaçlamaktadir.

The Islamic world in the 13th century is a very scientifically productive period, when great logicians and great works emerged in terms of logic. Undoubtedly, one of the leading figures of this century in the field of philosophy and logic is the great mathematician, logician and philosopher Nasir al-Din al-Tusi (d. 1274). Al-Tusi, who has produced many valuable works, has written his work named Asâs al-Iqtibâs fil-Mantik. (The Basis of Acquisition). It has been modeled on the famous encyclopedic philosophical work of Ibn Sina-Avicenna (d. 1037), the first nine books of Kitâb al-Sifa (The Cure) on logic. The work has been among the masterpieces of the history of Islamic logic with its competent expression and original contributions, encompassing all matters up to its age. Ottoman Sultan Mehmed II The Conqueror (r. 1451-1481), who carried out important activities in the scientific and cultural field as well as his achievements in the political field, ordered this important work of logic written in Persian to be translated into Arabic from Shaykh al-Islam Mulla ?üsrev (d. 1480) in order to have a more common and useful functionality. In addition, Mulla ?üsrev, who was also a great jurist and logician, successfully completed this important task and presented his translation to the Sultan. Many copies of this translation have survived, the translator himself wrote two of which. In this article, the work named Esâsul Iktibâs fil-Mantik and its translation in question have been examined and evaluated.

The process of compiling the Quranic verses (jamal-Quran) between two covers into a single mus?af, and hence reproducing copies whereof constitutes one of the most important stages in regard to both history and recitation (qiraah) of Quran. From the earlier periods, it is possible to see individual works written on the subject as well as works that are produced within different fields of expertise such as hadith, tafseer, qiraat and history. This issue which has grabbed the attention of orientalists and was used as a manipulating tool against the Qur’an for so long, still stands to be contemporary too. Therefore, answering the question of the authenticity of the Quran by taking current questions and problems into consideration is both a necessity and begs for continuity. Zurqani, who is among the authors of ulum al-Quran of the modern period, has expressed opinions on the issue at stake. His work is attention-grabbing in the sense that it deals with the of compilation process of Quran with a contemporary edge in order to prevent and overcome any current doubts. This study examines Zurqanis approaches to the compilation process of Quran in the context of jam al-Quran. Also, it seeks to touch upon the allegation of distortion in the mus?af since it is related to the subject.

There are experiences and accumulations that people have, consciously or unconsciously, throughout their life. These achievements are generally defined by names such as habit, moderation, temperament, and angel. While behaviors that are liked and praised by other members of the society are accepted, behaviors that are not approved are considered bad. Our habits are indispensable elements of daily life. Since they emerge without thinking and planning rather than being conscious, it makes life easier, practical and fluid. Although it is positive to make moral behavior and virtues a habit, when considered in the context of religious thought and worship life, over time, consciousness / consciousness disappears and can become actions taken without thought. When awareness and consciousness are disabled, religious thought and lifestyle show signs of degeneration. The way of life shaped by habit causes some behaviors that are seen as minor sins in the flow of daily life to be perceived as if there is no religious drawback in practice. Instead of shaping their lives in the light of the Quran and circumcision, people develop a unique perception of religion that begins to believe as they live. Verses and hadiths are understood beyond their real meaning with interpretations and compelling interpretations, where weak fatwas are accepted as sources. This situation leads the Muslim community to points that can produce dire consequences in terms of belief. In this study, habits-specific evaluations and determinations will be presented regarding these issues.

There Nahiv is one of the most important branches of the Arabic language. In history, there have been many scholars who have been trained in this field and have produced extremely valuable works. One of the scholars who have a great place and importance in the science of Nahiv is undoubtedly Ibn Dehhan en-Nahvi. Ibn Dehhan en-Nahvî (d.569), despite his value in nahiv and his great contribution to this science, Ibn Dehhan is unfortunately not recognized enough. The number of scientific studies that provide information about him, just as in the world is almost non-existent in Turkey. He has recovered the appreciation of the scholars of his time for his scientific value. In fact, because of his depth in nahiv science he was called “Sibeveyh of nahiv science”. He generally discussed the controversial and difficult subjects of nahiv science. Since this nahiv scholar was one of the leading sixth-century nativists and his name was mentioned in many languages and nahiv books, as well as the frequent mention of his name and works in biography sources, we deemed it necessary to consider his life and his scientific personality in our study. Thus we hope that it will to the recognition of this scholar and his scholarly personality who has a major role in the field of Arabic language and grammar.

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