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Muslim countries face structural problems in the current world. Examples of this include a lack of the establishment of justice, a lack of transparency in administrations, a lack of holding administrators accountable, and the absence of prioritizing the rule of law. Another example is the inability of Muslim countries to make the Islamic tradition of, istishāra, into an institution. Not giving istishāra its proper due by including knowledgeable and experienced individuals from education to local administration, internal and international politics, stands in the way of our finding permanent solutions. Because professionals’ opinions do not have enough of a place in the decision-making mechanism, it leaves the country’s fate to the preferences of a narrow clique within the government or a certain group that has taken over governmental authority. In turn, this causes deep political, economic, and social problems. This study analyzes the relationship between Islam and consultation, the need for consultation in the postmodern world, the importance that the Prophet (saw) gave to the mechanism of istishāra as well as his application of it.

Describing the status of the Prophet's (PBUH) wives as Nisā al-nabī (نساء النبی), the Holy Qur'ān considered their remarriage after the Holy Prophet (PBUH) as tormenting, and severely forbids it. The present study aims to examine the reasons of the Prohibition of the marriage of the Prophet's (PBUH) wives after his demise, and explain the philosophy behind this decree of God based on Qur'ānic, narratives, and historical, social and intellectual reasons. In this study, the data were collected through a library research method and were analyzed using a descriptive-analytical method. The detailed study of the data indicated that those willing to marry the Prophet's (PBUH) wives did not respect dignity and status of the Prophet's (PBUH). In addition, after marrying the Prophet's (PBUH) wives, they could politically, socially, morally, and theologically abuse their status out of selfishness and adventure. Therefore, in addition to preserving the Prohibition of the prophecy, Qur'ān limited the possibility of personal identification of some people through affinity with the Prophet (PBUH) and prevented the possible slips. Moreover, his wives' denial of getting divorced after the elevation of the Qur'ānic verse 33: 53, indicates their self-sacrifice, appreciating the honor of continuing their marriage to the Prophet (PBUH) as well as maintaining the spiritual achievements of their matrimonial lives.

Doktora Tezi YÖK Tez No: 454754, "Belagat Açısından Buhârî ve Müslim'de Mecaz İçeren Hadisler" adlı bu çalışmada Buhârî ve Müslim'in Sahihlerinde yer alan mecaz içerikli anlatımlar ihtiva eden hadisler ele alınmış ve bu çerçevede mecazın anlamı nasıl genişlettiği ve zenginleştirdiği incelenmiştir. Çalışma giriş ve üç bölümden oluşmaktadır. Girişte çalışmanın konusu, amacı, yöntemi ve kaynakları hakkında bilgi verilmiştir. Birinci bölümde hakikat ve mecaz kavramları ele alınmıştır. İkinci bölümde Hz. Muhammed'in belagatinin genel özellikleri incelenmiştir. Üçüncü bölümde ise Hz. Peygamber'in mecaz içeren ifadeleri belagat açısından değerlendirilmiştir. Sonuç olarak çalışmada Hz. Muhammed'in ifadelerinde mecazî anlatım tekniğinin çok önemli bir yere sahip olduğu belirlenmiştir., In this thesis entitled "The Metaphorical Hadiths Occurring in al-Bukhari ve Muslim in terms of al-Balagha" the hadiths containing metaphorical expressions in the Sahihs of al-Bukhârî and Muslim are dealt with and in this framework it is examined how the metaphor extended and enriched the meaning. The thesis consists of an introduction and three chapters. In the introduction, information is given about the subject, aim, method and sources of the thesis. In the first chapter, concepts of truth and metaphor are examined. In the second chapter, the general characters of the Prophet Muhammad's eloquence. In the third chapter, The Prophet's statements with metaphorical content are analyzed in terms of eloquence. In conclusion, in the thesis it is identified that the method of metaphorical expression in the statements of the Prophet Muhammad has a very important place.

WOS:000407841100002 No other people are mentioned in the Qur'an as often as the people of Israel. They appear in sixteen surahs and approximately forty verses by name (banu Isra'il). The Qur'an also makes reference to the Jews either by name (al-yahud/hud) or within the context of the people of the book (ahl al-kitab). This paper aims to discuss the Qur'anic verses about the Jews and the people of Israel in terms of the naming and the content. Key questions to be addressed are: What is the purpose of the frequent mention of the people of Israel in the Qur'an? What is the context and the content of the verses about the Jews and the people of Israel both in Meccan and Medinan surahs? What message or messages are intended to or can be conveyed by these verses?

In this article the topic of the Prophet Muhammad in Alewî tought isdiscussed. İt is a fact that Alewism isn’t known properly in the societyand for the same reason the position of Muhammad isn’t well-knownessentialy as well. In the last analysis Alewism is accepted as a wayof sufism. The Prophet Muhammad is admired in the basic beliefs inAlewî tought, in addition to this, he has a central possession in thesûfî way of life. Like wise, the significance of some regulars-customs,rituals , practices and symbols in Alewî tought connected with theSûfî way of life, has been stressed by means of the ProphetMuhammad. It is known that the importance ascirebed to mainly Aliand all other exalted men is made by means of the ProphetMuhammad. This is stated in the piece of poetry (deyiş) as like “themonth is Ali, the sun is Muhammad”., Bu makalede Alevî telakkîde Hz. Muhammed konusu ele alınmaktadır.Toplumda Alevîliğin sıhhatli bir şekilde bilinmemesi olgusuna bağlıolarak Alevîlikte Hz. Muhammed’in konumunun da bilinmediği aşikardır.Alevîlik son tahlilde bir tasavvuf yoludur. Alevîlikte Hz. Muhammed,genel İslâmî kabuller yanında tasavvuf hayatı bağlamında damerkezi bir konuma sahiptir. Nitekim, Alevîlikte tasavvuf hayatı bağ-lamında birtakım âdâb-erkân, ritüeller, uygulamalar ve sembollerinhep ‘son peygamber Hz. Muhammed’ ile anlamlandırıldığı görülmektedir.Başta Hz. Ali olmak üzere bütün yol ulularına atfedilen öneminde Hz. Peygamber üzerinden yapıldığı malumdur. Deyişin ifadesiyle“Gün Muhammed, ay Ali’dir.”

The Prophet Muhammad was a perfect teacher and instructor who enjoyed brilliant teaching methods and proved to master skilful techniques with which he accomplished his goals in delivering the message of Islam. He had been chosen by Allah as His Messenger to guide mankind, sought to convey the message of God, not in a conventional class room to students of a particular age group but to a variety of people in different settings. In spite of being an untrained and inexperienced teacher in the traditional sense of the word, the Messenger of Allah employed different methodologies to paraphrase and convey "the message of God" to masses. Like other prophets, The Prophet based his teachings on three main themes namely "Oneness of God", "Righteous Conduct of Man" and the "Hereafter" and preached the same through the example of his own practice and oral instructions. Basically The Qur'an and Hadith literature are the two basic sources from which we can study the Prophet's approach to various topics and his systematic methods of teaching. Thus the scope of this paper is to answer what methods of education that the Prophet Muhammad used to communicate with his family, relatives, friends, followers and enemies during the twenty-three years of his life as a messenger of Allah. Therefore in this article we will also examine how his teaching methods made it easier for his companions to take in what he said. It also highlights Prophetic teachings related to the methods of the Prophet and gives glimpses of how He put them in effect.

research Bu çalışmada sahâbe-i kiramın Hz. Peygamber hakkındaki aşırı algılamaları konu alınmıştır. Önce Hz. Peygamber’i doğru anlamanın dini doğru yaşama açısından önemi tetkik edilmiş, Hz. Peygamber hakkında oluşmuş aşırı/çizgi dışı telakki biçimleri irdelenmiş, bunları doğuran sebepler üzerinde durulmuştur. Hz. Peygamber’i doğru tanımakla - dini doğru yaşama arasındaki ilişki incelenmiş, daha sonra telakkilerde görülen aşırılıklar ele alınarak bunlar; bilhassa beşer ve elçilik kimliğine uygun bir peygamber telakkisi açısından tetkike açılmıştır. Hz. Peygamber’in, kendisine yönelik aşırı telakkiler karşısındaki tavrı, örnekler üzerinden değerlendirilmeye çalışılmıştır. This study deals with excessive perceives of the companions about the Prophet Muhammad. It is insvetigated that real understanding the Prophet is living the Religion/Islam, then, styles of the companions’ extreme senses about him and emphasized on the causes. It is analyzied that relation between obeying/knowing the Prophet and practising the Religion correctly, and then taking excesses of the companions’ viewpoints, these are examined if they are appropriate with identiy of the Prophet as a mankind and a prophet. And then, giving some examples, it is tried to be interpreted on the Prophet’s attitude against the extreme viewpoints about him

Bu çalışmada, genelde Arap edebiyatında özelde de Arap şiirinde önemli bir yeri olan İslamî Arap şirinin geçmişten günümüze nasıl bir seyir izlediğini ortaya koymak üzere önce ortaya çıkışı ve tanımı üzerinde durulmuştur. Ardından İslamî Arap şiiriyle ilgili görüşler ortaya konulduktan sonra Hz. Peygamber’in İslamî Arap şiirinin teşekkülündeki yeri kapsamında bu şiire bakışı, şiire yüklediği misyon ve Arapların şiirle olan güçlü duygusal bağları açıklanmıştır. Devamla tema olarak Hz. Peygamber’in bu şiirdeki yeri, tarihsel ve duygusal nedenleri ışığında ele alınmıştır. Çalışma, zaman içerisinde ortaya çıkan bediiyât ve nazirelere özetle değinildikten sonra, sonuç bölümüyle bitirilmiştir. In this article, it is dealt wilt the emergence and definition of Islamic-Arabic poetry, which occupies an important place generally in Arabic literature specifically in Arabic poetry, to present the process of development from the beginning up to now. Then it is studied firstly on the different ideas on Islamic-Arabic poetry, secondly on the view of the Prophet Muhammad about 62 Islamic-Arabic poetry in the context of his place in the formation of it, the meaning he assigned to the poetry, and the strong connections of the Arabs with the poetry. Also it is examined on the place of the Prophet Muhammad in this kind of poetry with its historical and emotional reasons. This article finishes a conclusion part after touching on badiiyyat and nazeeras that arose in the course of time.