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In the Turkish modernization experience, the press and media played an important role and had a founding identity. Different segments of the world of thought conveyed their ideas to the public through newspapers and magazines, and concepts such as homeland, nation and nationality were introduced to the public in these modern terms. The Presidency of Religious Affairs, which was established to organize religious affairs after the proclamation of the Republic, started to publish the Diyanet Gazetesi (Religious Affairs Newspaper) in 1968. The Diyanet Gazetesi, which strives to support the general culture of the people as well as religious issues, has taken a stance that supports the policy of the state regarding the policies put forward by the state. One of the important examples of this stance can be seen in the publishing activities of the newspaper during the 1974 Cyprus Peace Operation. Because even though various treaties and systems have been tried on the Cyprus which is an important island for Turkey, there has been always a failure to maintain order and peace, Greece supported to perform military coup to the island's legitimate government, Turkey has made an operation in accordance with the right of guarantee arising from international treaties on 20 July 1974. In line with its mission to support the state, Diyanet Gazetesi included the Cyprus Peace Operation before, during and after the action and put forward a parallel discourse with the state. As a result, the Presidency of Religious Affairs has realized the understanding that religion and politics are brothers in the Turkish thought tradition and that the state is responsible for protecting and exalting religion while the religion supports it through Diyanet Gazetesi. In this study, it was aimed to examine the problem of how Diyanet Gazetesi developed discourse in the face of international issues around the Cyprus Peace Operation process and accordingly, the articles on Cyprus in the newspaper were analyzed by discourse analysis method. The conclusion was that Diyanet Gazetesi followed a publishing policy that supported state policy during the Cyprus Peace Operation. [ABSTRACT FROM AUTHOR]

There are contextual sources from which the poets and prose writers, among the representatives of Islamic Turkish literature feed on and benefit, when they express their ideas. Those sources were used sometimes for strengthening the idea and sometimes for beautifying the wording. We can come across some studies examining what these sources are and whether they were classified or not, despite not being very detailed. Generally speaking, when we investigate what those sources are, we easily come to the conclusion that they are mainly religion-centered -namely-, religious sources. However, when we name a source as a religious one, then there occurs a situation that other sources should be considered non-religious, which seems to be problematic. Therefore, through a scrutiny, it is possible to come to the conclusion that those so-called nonreligious sources are not totally far from a religious context, either. In this study, we will use the relevant terminology in this manner: we will not make a discrimination of a non-religious source, rather, in general, a naming of religious sources from among the contextual sources will be applied. Then those sources will be examined in two sections: direct religious sources - such as the Holy Quran, Hadiths of the Prophet (PBUH), historical records of the past Prophets and their miracles, life of the Prophet (PBUH) and history of Islam, exegesis of the Holy Book, Islamic jurisprudence, Ilm al-kalam (a religious discipline which discusses Islamic beliefs and doctrines which are necessary for a Muslim to believe in), Islamic mysticism, and mystic figures - and indirect religious sources (contemporary sciences, historical and legendary personalities, culture and language). Due to the fact that it will be beyond the length of one unique article to examine both titles together; instead, this study will exclusively focus on the Diwan (Poetry Collection) of Sheikh Ghalib, and will try to understand how he used the religious sources accordingly, and thus, we will have established what kind of contextual sources he referred to when he composed his Diwan. [ABSTRACT FROM AUTHOR]

Atebetü'l-Hakâyık, which is one of the most important pieces after Kutadgu Bilig within Turkish Literature in the Islamic period, is written by Edip Ahmed in the first part of the 12th century. In addition to being advice and propriety book, this piece strongly addresses the disappointment and protest of the poet towards his age. Atebetü'l-Hakâyık discusses the approved and unapproved characteristics of the individual ideal, it additionally makes a moral criticism on the religious life of his society by mentioning about all parts of the social structure: “The worship became a show, and the devout converted to a metaphor. Pub districts got developed and masjids got ruined. The scholar gave up the actions and the ascetic quitted taqwa. Wise people make sama prayer by inventing a new dance. Right people cannot find a way to defend themselves. However, wrong people have all the opportunities. Public enslave themselves to rich people by deeming them important, and however, when seeing poor people, they go another way by ignoring the poor ones…" In this regard, this piece has two essential themes as follows: (a) his recommendations towards being the individual ideal and (b) his warnings which emphasize that not having a deeply religious life comes with moral problems. Atebetü'l-Hakâyık strongly describes the social life of that period. It can be clearly seen that the advice and related feelings such as hurt, protest, hope, hopelessness, acquiescence have an influence on the content of the book and give an impression which makes us say that Edip Ahmed also lived what we lived. The poet seeks the individual ideal eveiywhere in his book. He wants to see the individual ideal; however, when pursuing this aim, he also knows that goodness can increase via the good people. Therefore, he draws attention to the subject of good friend, which is the last characteristic of the individual ideal. The poet says that whoever has a good friend becomes a good person by himself and acknowledges that people would have more favor because of having a good friend. However, he emphasizes that the most important thing in friendships is goodness: it is not about doing something wrong. No matter how careful and master the individual is, he or she might do wrong or might have shortcomings. For this reason, the poet points out the importance of realizing the difference between wrong and evil in the friendships while stating that people who leave their friends because of their faults will not find a person around. According to Edip Ahmed, being knowledgeable, keeping the language strong, considering the meaning of life: being helpful-generous, humble, and benign, and having good friends are the minimum necessary characteristics which make people reach die goal of the individual ideal. Even in a minimum level, it is not easy to reach this goal because Edip Ahmed addresses that the individual should keep himself/herself away from ignorance, having big mouth, absurdity, stinginess, arrogance, and greed. As moral life does not require a certain time, circumstance, and level, it comes with attention, concentration, and permanent dynamism. Since weakness will make the individual and the society to have problems with attention, concentration, and dynamism, it will bring with many religious and socio-psychological problems like freeloading, laziness, making a fast buck, self-seeking, and so on. The path of the individual ideal is possible to follow; however, it is also quite difficult to practice and maintain despite all as this way conflicts with the interests of the human being. Moral life is not like other parts of life because moral lifestyle initially keeps the personal interests waiting, does not reward immediately, and makes people lose in a short time. When people cannot get the rewards of their moral behaviors in the short time, they might have misgivings which are stated with the following adages: "Sickness is stemmed from the goodness," "Do good things so that you can find evil." Thereby, these people might lose the superior moral life's source, which is the belief referring to that goodness is essential and the evil is temporary. Such weakness of belief might lead both individuals and societies to a stalemate which may also be called as moral deadlock. By this stalemate, the individual loses his/her belief in justice, compassion, fidelity, and trust. In the view of Edip Ahmed, the individual ideal who finds own value within the tradition of Islamic thought is a developmental existence who is taught the names of the things by Allah, has the power of getting knowledge, has the divine support for getting knowledge, and is the responsible (Khalifa). Therefore, in the tradition of Islamic thought, the individual is a being who does not go beyond the scope of the divine, develops within its boundaries, and aims to mature. However, in the tradition of Western thought, the development of humanity occurs in the consideration of Prometheus. Nonobedience to God and stealing the knowledge, power, and freedom from the G ods a re s ymbolized w ith t he s tealing o f t he f ire. W ith t his r egard, Prometheus represents insurrection and repudiation. In the case of Christian theology, the primitive man is the symbol of the fall, sinful, and even could not atone for his sin. Even though all human beings are similar, Edip Ahmed's proposal of the human style who goes between being the individual ideal and having protested moral corruption is different in the context of the meaning and the goal than one who is offered by the tradition of Western thought. Namely, this human-style differs regarding what to do and where to get the power to do it throughout life. Human being neither is an insurgent nor an existence who is exiled to the earth as a sinful. Within the life course, his preferences will determine if he is good or bad. Consequently, the individual ideal and the moral corruption discussed in Atebetü'l-Hakâyık represent the tradition of Islamic thought. This study aims to examine Atebetü'l-Hakâyık in the context of the individual ideal and moral corruption. The main problem of the study comprises the needed characteristics of the individual ideal who is in the moral corruption deadlock. By a socio-psychological approach, this research discusses the themes of the individual ideal and the moral corruption within the consideration of value, religion, world life, and the search for meaning. [ABSTRACT FROM AUTHOR]

Yusuf Has Hajib is one of the few distinguished Turkish scientists who have brought the pre-Islamic and early Islamic Turkish culture to the present day. Kutadgu Bilig is an original work that focuses on people, focusing on the relations between God and man, the world and man, and death and human in particular with a political philosophy and a philosophy of life in general. In this context, it is a very important resource that sheds light on its period and civilization. Although Kutadgu Bilig contains pre-Islamic Turkish cultural codes, it is also of special importance in that it presents Turkish during the period of Islamization. Various scholars have always written both scientific and popular works, which warn the rulers, viziers and other high-level statesmen to deal with the problems of the people and especially to act fairly, in accordance with the needs of the era in line with their own life understanding. These works have been called “book of policy-siyasetname” in our scientific history. In these works, there are basically two schools. One of them is the Western school, where the ideas of Plato and Aristotle predominate. The other one is the East (Iran-Indian) school in which the influence of Siyasetnâme of Nizamü'l-Mulk is felt as well as Ibn Mukaffa's works named Edebü’l-Kebir and Edebü's-sagir and Risâletü's-sahâbe, Cahız's "Kitabü't-Tâc fiî Ahlâki'l-mülûk", Keykavus b. Iskender's book he wrote for his son Gilan Shah, Kabusnâme. [ABSTRACT FROM AUTHOR]

FuatSezgin is a Turkish scientist who started his scientific life in Turkey and continued in Germany for compulsory reasons. Based on Arabic writing works obtained from various parts of the world, ithas revealed the contributions of Muslims to science and their achievements in the scientific field. Thus he revealed with his evidence thatthe perception that" all advances in science have been made by Westerners " was wrong. Ithas been carried outby Muslims between 9th and 6th centuries and Westerners have learned from them". According to the research done by FuatSezgin, the science of Chemistry, based on many Sciences, was invented by a Muslim scholar named Cabir b. Hayyan. The number zero in mathematics was given to the world of science by Ibn Haysem. The founder of the logarithm is Al-Harezmi. The firstmaps were drawn by Muslims. In the Islamic world, there have been many prominentscholars. Biruni, for example, is notonly a mathematician butalso a geographer; he has made mathematical geography an independentdiscipline. Biruni is the one who founded spherical trigonometry as a branch of science based on the discoveries of his teachers. Biruni, on the other hand, was known as the "father of Pharmacy" with his hardware in the field of medicines. [ABSTRACT FROM AUTHOR]