In this article, the idea of unity of two great Andalusian thinkers Muhyiddin Ibn Arabî (d.1240) and Abdulhaq Ibn Sab‘în (d. 1270) were compared. Ibn Arabî was born in 1165 Ibn Sab‘în was also born in 1217 in Murcia. Ibn Sab‘în was influenced by Ibn Arabî in numerous issues, both two thinkers growing up in the same cultural environment. Ibn Arabî and Ibn Sab‘în defended the idea of unity in their philosophy but they were separated in the content of this understanding. While Ibn Arabî’s thought of unity was named as “wahdat al-wujûd” (unity of being), Ibn Sab‘în called his thought of unity as “wahdat al-mutlaqa” (absolute unity). Ibn Arabî’s thought of wahdat al-wujûd has a more comprehensive and profound feature, Ibn Sab‘în’s thought of wahdat al-mutlaqa has a modest structure. In Ibn Arabî’s thought Allah (God) is manifested in beings with his attributes and names. The realization of this manifestation takes place at various levels. On the contrary the formation and manifestation of beings does not exist in Ibn Sab‘în. He accepts only Allah as being and contributes the truth only to Allah. Ibn Sab‘în took Ibn Arabî’s thought to an advanced level with his notion of wahdat al-mutlaqa.

Yusuf Nabi from Urfa is one of the important poets of 17th century Classical Turkish Literature.

As in the literature of every nation, the Arabs have preserved their precious words about moral virtues through the record of literature. One of these virtues is to spend a contented life away from ambition. The ambition to stockpile goods and stinginess are among the bad morals that the Quran and hadith prevent. The ambition to save and extravagance has been mentioned as two themes in classical Arabic poetry and many poets in this regard have criticized the exorbitant situation. The first three or even four centuries of the Abbasid period corresponds to the socio-economically prosperous period of the Muslims. Therefore, Arab poets who were brought up in this period of history naturally condemned in their poetry not poverty and poverty, but going to extremes with a life of wealth and luxury. In this study, the poems of the Arab poets of the Classical period, whose traces we have been following for a long time, about this exorbitant / extremism are included. The poems that great poets such as Ibn al-Rûmî, Abu Temmâm, Abu al-Atâhiye and al-Mutanabbî said within the scope of the subject were examined in terms of content. Under the prominent headings, the poems that are frequently mentioned in literary sources were selected and the perspective of the poets to the relevant theme was discussed.

In this article, we have tried to study the different philosophised and the different religious conceptions concerning the homme and his nature, his origin and his creation in the Bible and in the Coran. The homme is the source of very thing and everything. He is large of the everyone in the world of livings things. The homme directs and serves them for his good and to enforce his slavery and his duties toward the creator. Therefore, he is being great and excellent among all being created. The homme is not created aimlessly; on the contrary it was created to serve God and to know each other his entourage and to get to know those around him and the worlds of living beings. Religions, philosophical currents, thought systems and thinkers gave great importance to the question of existence. In the earliest times, the ancient Greek thinkers Plotin, Aristotle and so on, Muslim philosophers such as Farabi, Avicenna and Averroes discussed the subject of being in all aspects. The philosophers generally accepted distinction between being and body. Likewise, they divide the asset into possible, compulsory and impossible parts. The most important factor of not being very important theme is to prove the existence of God. In fact, when working on Farabi being, he says that his aim is God is obligatory being. In order to realize this aim, he tries to bring Greek philosophy and Islam thought closer and reconcile.

Throughout history, Muslim artists have offered scientific solutions to meet the needs of society while designing their cultural and religious structures. Muslim scientists and artists have produced solutions that are compatible with science and nature, especially for Muslims to fulfil their religious duties on time. One of these scientific solutions is the application of techniques to determine the prayer and religious times depending on the position of the sun and the invention of tools for this. In this article, the practices determining the Zuhr prayer time (Zuhr time) in some mosques and madrasas belonging to the Safavid Period are examined. According to the results, these applications can be divided into three groups. Those in the first group are movably separate from the mosque and the madrasa building. Those in the second group are added to the mosque and madrasa building and consist of elements that do not match the materials used in these structures and are not considered decoration elements. The third group includes those that are not considered as decoration elements, although they are compatible with the materials used in mosques and madrasas. Those in this group have no decorative function and are only used to indicate the religious times and the direction of qibla.

Omer Karaoglus book titled Ottoman Economic Concept and Modernization deals with the transformation of the economic concept of the Ottoman Empire in the context of the modernization process. In the book; articles, exhibitions, books, and events that emerged in the 19th century, when the modernization process began, and that caused this transformation, are presented and the transformation in this process is tabulated. In the book, the author has discussed and analyzed the economic opinions of the intellectuals who belonged to the currents such as Liberalism, Socialism, Nationalism, Islamism, etc. under different sections. In this study, the book mentioned as tableau will be evaluated.