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The objective of this research is to determine the manner in which the Presidency of Religious Affairs (Diyanet) addresses and incorporates the topics of al-Quds and the Masjid al-Aqsa within the khutbahs it prepares. Additionally, the study aims to analyze the current state of affairs and provide evaluations regarding the approach implemented in relation to this matter. The significance of this study lies in its potential to contribute to the identification of any pertinent needs, deficiencies, and problems, as well as to enhance the effectiveness of the messages conveyed to the target audience. The research methodology employed is a qualitative case study approach, with a sample comprising 607 Friday and eid khutbahs delivered nationwide between the years 2011 and 2024. The data collection technique utilized is document analysis, wherein the khutbahs were meticulously examined as research documents. The obtained data was then subjected to a comprehensive content analysis, leading to the formulation of codes and the subsequent derivation of four prominent themes: the frequency of references to al-Quds and the Masjid al-Aqsa in the khutbahs, the value and significance ascribed to these sacred sites, the fundamental human rights violations observed during attacks on them, and the responsibilities of the target audience in addressing and responding to these attacks. The findings related to these themes were thoroughly discussed and evaluated in comparison to the existing body of literature, and relevant recommendations were developed to address the identified needs, shortcomings, and issues within the context of this important subject matter. [ABSTRACT FROM AUTHOR]

Al-Quds holds a significant position in the Islamic world, both historically and religiously, and is considered a central symbol of Islamic Arab identity. It is home to Masjid al-Aqsa, the first qibla and the third holiest site in Islam, which has granted it a special place in the hearts of Muslims throughout the ages. This study aims to explore how al-Quds is represented in African Arab literature and examine the connections between this representation and Islamic Arab identity while also focusing on the impact of al-Quds’ occupation on shaping this literature. The study draws upon an analysis of literary works by Arabized African writers from West African countries such as Mali, Senegal, Nigeria, Guinea, Niger, Mauritania, Ghana, and Togo. These works portray al-Quds as more than a geographical location; it symbolizes struggle and resistance against injustice and occupation, embodying values of justice and dignity within Islamic consciousness. Additionally, the study reveals that alQuds holds a significant dimension in the religious and political identity of Muslims in this region, where it is viewed as a source of inspiration for their struggles against political and social oppression. These writers believe that al-Quds represents a more profound symbol beyond geographic and political conflicts, embodying the unity of the Islamic and Arab Ummah in the face of global challenges. Therefore, it becomes evident that the issue of al-Quds is not merely a regional matter concerning Palestine alone but a global Islamic cause that resonates with the collective consciousness of the entire Ummah, playing a crucial role in shaping literary discourse in West Africa. [ABSTRACT FROM AUTHOR]

Al-Quds, home to the Masjid al-Aqsa and situated at the heart of Palestine, stands as one of the world’s most significant regions in terms of religious, historical, political, and geographical importance. This land occupies a central place in world history and has borne witness to extensive conflict, marked by bloodshed and suffering from ancient times to the present day. Since 1948, the Palestinian territories have been progressively occupied by Zionist forces, implementing a policy of territorial expansion and occupation. The events that have unfolded in this region have inspired numerous poets, who have made them the central themes of their works. One such poet is Yousef al-‘Azm, a prominent figure among contemporary Jordanian poets. ‘Azm, known as the “Poet of al-Aqsa,” passionately conveyed his profound affection for the Masjid al-Aqsa through his poetry. He frequently honored the entirety of Palestinian land and its people, making them the central subjects of his works, celebrating every inch of the land and every individual who calls it home. This study examines the portrayal of Palestinian lands, with particular focus on the Masjid al-Aqsa and Gaza, in the poems of Yousef al-‘Azm. After exploring the poet’s life and literary persona, this study will analyze his poems, which are rich in both information and emotion, offering profound insights into our contemporary world. The examination of poems that capture the events experienced in this region is crucial for making a humanistic and just appeal to the consciences of those moved by emotion. [ABSTRACT FROM AUTHOR]

The Dome of the Rock, the first monumental example of Islamic architecture with a rich history, is of great importance in terms of its architectural elegance as well as revealing the artistic and technical competence of early Islamic society. Built by the Umayyad Caliph Abdulmalik ibn Marwan in the 7th century, the structure stands out as a religious and cultural symbol with its profound messages. The reasons for the construction of the Dome of the Rock have been variously interpreted as enabling Muslims to recognise the Masjid al-Aqsa as their holy centre, or as an Islamic symbol to rival the Byzantine monuments of the time. The article emphasizes that the purpose of the construction of the Dome of the Rock was shaped by religious and political motives, and that it expressed the power of Islam with its Byzantine mosaics and verse decorations. It is also said that the use of the octagonal plan and dome, typical of Christian martyrdoms in the region, in the design of the building is an innovative example of Islamic architecture. The Dome of the Rock was restored by various rulers from the time of its construction until the Ottoman period, converted into a church by the Crusaders and then restored to its Islamic identity. [ABSTRACT FROM AUTHOR]

Al-Quds was ruled by the Ottoman State between 1517 and 1917. The fact that al-Quds was considered sacred by Muslims was reflected in the social policies of the Ottoman State during these four centuries of rule. In this context, to ensure that Muslims can live prosperous lives, existing waqf buildings in the city were maintained, and new buildings were constructed through waqfs. However, the first waqf building constructed by the Ottomans in al-Quds predates the conquest in 1517 by a significant margin. Isfahan Shah Khatun, the wife of Çandarlı Ibrahim Pasha, established a madrasah in 1437 in al-Quds’ al-Haram al-Sharif. The madrasah is known by several names, including Osmaniyyah, Hanim Khatun, and Isfahan Shah Khatun. The appointment of Hanafi muftis in al-Quds by the Ottoman State from among the mudarrises of this madrasah adds to its significance. Isfahan Shah Khatun allocated 33 villages and one hamlet to the waqf she established for this madrasah. Founded in the 15th century, the madrasah continued its scholarly activities for centuries, supported by these generous endowments. This study aims to uncover the historical journey of the waqf established for the Isfahan Shah Khatun Madrasah, the first Ottoman waqf building in al-Quds. After examining the debates in the literature regarding the identity of Isfahan Shah, the income and expenditures of the waqf are determined based on its waqfiyyah. Additionally, the interventions in the waqf and the resistance to these interventions, as reflected in archival documents, are discussed. [ABSTRACT FROM AUTHOR]

The Mongol invasion, which profoundly altered the course of history in the early 13th century, had its most significant impact in the Khwarizm region. In the wake of the invasion, many residents fled in panic, migrating westward. After the defeat of the Khwarizmian forces, led by Jalal al-Din Khwarizmshah, by the Seljuk and Ayyubid armies at the Battle of Yassıçemen in 1230, the Khwarizmian soldiers scattered. The death of their leader in 1231 further disbanded their ranks, and many of the surviving soldiers began to serve as mercenaries for the Seljuk and Ayyubid states. Among those who joined the Ayyubid forces were Khwarizmian soldiers who, in 1244, became part of the campaign to capture al-Quds. At the time, al-Quds had been in Crusader hands since 1229, but it could not withstand the Khwarizmites’ siege and was forced to open its gates to the Muslim conquerors. This victory set the stage for further campaigns, as the Khwarizmian troops continued their journey and joined the Egyptian Ayyubid forces near Gaza. There, they delivered a decisive blow to an alliance of Ayyubids from Homs, Damascus, and Qarak, who had joined forces with the Crusaders. The Battle of La Forbie (or Harbiye) in 1244, where the Khwarizmian-Egyptian forces triumphed, is considered one of the most significant victories since the Battle of Hattin in 1187. This success, often overshadowed in historical accounts, is linked to the earlier achievements of Salah al-Din al-Ayyubi, who had defeated the Crusaders at Hattin and recaptured al-Quds in 1187. Investigating this lesser-known chapter of Islamic history and examining its intricate details not only enriches our understanding of the region’s past but also sheds light on the historical events that continue to shape the tragedies we witness today, particularly those surrounding the history of al-Quds. [ABSTRACT FROM AUTHOR]

The Crusades, which occurred between 1095 and 1291, were a highly motivated movement driven by religious, political, social, and economic factors. Through the campaigns, al-Quds was perceived as a city that needed to be captured by the Crusaders, and the belief that the Kingdom of God would be established in al-Quds successfully mobilized the Crusaders as an army of God. From the perspective of the Abrahamic religions, examining the methodology and processes behind the Crusaders’ campaign to capture alQuds through a collective religious-ideological lens will facilitate an analysis of the Crusaders’ level of faith and conviction. In this regard, the article investigates how religious references were perceived by the Crusaders during the capture of al-Quds within the context of the First Crusade. The contribution of the religious pillars that motivated the Crusader armies’ advance to al-Quds and their mobilizing aspects has been analyzed. In this study, source and discourse analysis methods were applied to Crusader sources to evaluate the religious arguments of the Crusader mindset and their contribution to Crusader motivation. [ABSTRACT FROM AUTHOR]

One of the earliest tensions in Jewish history arose between the northern Kingdom of Israel and the southern Kingdom of Judah. These regions, known as Samaria and Judea, became areas where two distinct and conflicting traditions emerged. These traditions, each claiming to be the true guardians of the law of Musa and the faithful implementers of God’s commands, have exhibited distinct characteristics in various aspects, including sacred texts, belief principles, the nature of the prophet and the Messiah, and the practice of rituals. One of the most significant differences between these two traditions lies in their understanding of holy places. Jews assert that al-Quds was designated by God, and that the construction of the Temple there was carried out in accordance with divine command. In contrast, the Samaritans contend that the Law of Musa does not reference the sanctity of al-Quds; instead, they argue that all narratives concerning the Jewish ancestors, beginning with Ibrahim, contain clear references to Mount Gerizim. They vehemently oppose the traditions that emerged in the Judean region, as well as the dominant interpretations of al-Quds and the Temple. This perspective of the Samaritans is also evident in their negative portrayals of significant prophets and kings, such as Samuel, Dawud, and Suleyman, who played crucial roles in the development of the Jewish tradition. [ABSTRACT FROM AUTHOR]

Al-Quds is one of the holiest cities in the world, revered by Muslims, Jews, and Christians alike. This shared reverence for the city elevates its status and significance, making it one of the most important spiritual and historical sites for nearly three out of every five people worldwide. Throughout history, its religious significance has made al-Quds a target for various armies and empires, frequently resulting in conflict. Over the last century, al-Quds has emerged as the focal point of an increasingly violent struggle, with its significance continuing to fuel tensions. To better understand this connection, it is essential to explore how al-Quds is portrayed in key Jewish texts such as the Mishnah, the al-Quds and Babylonian Talmuds, the Classical Midrashes, and various Jewish commentaries written throughout history. These works, which are based on interpretations of the Jewish holy book TaNaH, provide a wealth of information on the theological and historical significance of al-Quds for Jews. These texts, which are rooted in the Jewish holy book TaNaH, explore the religious, historical, and spiritual meaning of the city. This study aims to investigate how al-Quds is represented in these texts and what kind of theories, beliefs, knowledge, and interpretations are offered about the city. By examining these religious sources, we can gain deeper insight into the spiritual roots of al-Quds’ importance to the Jewish people. Through this approach, we hope to shed light on the historical and religious significance of al-Quds and contribute to a better understanding of the city’s role in Jewish thought. [ABSTRACT FROM AUTHOR]

This article explores the significance of Bayt al-Maqdis (al-Quds), which is highly revered and considered sacred in the three Abrahamic religions, within the Islamic world, as well as ‘Izzat Darwaza’s perspective on the subject. Darwaza emphasizes the importance of Bayt al-Maqdis, a city central to various civilizations throughout history, within Islamic culture and civilization. The study employs content and literature analysis, excluding previously explored areas, to demonstrate the necessity of this research. Through this method, Darwaza’s perspectives on Bayt al-Maqdis are examined, with a focus on Qur’anic exegesis, assessing the place, significance, and spiritual value of al-Quds in Islam and for Muslims. Darwaza’s views on al-Quds are then compared with those of modern Islamic thinkers. The article analyzes the role of al-Quds in the Islamic world, drawing on Darwaza’s insights as an important source. In conclusion, the study critically assesses Darwaza’s commentary on Bayt al-Maqdis, highlighting the enduring relevance of his approach in understanding the sanctity of al-Quds within both classical and modern Islamic tafsir contexts. [ABSTRACT FROM AUTHOR]

According to a hadith of the Prophet, journeys undertaken specifically for worship should only be made to three masjids: Masjid al-Haram, Masjid alNabi, and Masjid al-Aqsa. Masjid al-Haram and Masjid al-Nabi are revered by Muslims as central sites of worship, while Masjid al-Aqsa is considered a place of sanctity in all three Abrahamic faiths. The first verse of Surah alIsra in the Qur’an affirms that Masjid al-Aqsa and its surrounding area are divinely blessed. The Prophet Muhammad offered guidance on the virtues of worshiping in Masjid al-Aqsa and encouraged visits to this sacred site. This article examines the concept of barakah, exploring the meaning of the blessing associated with Masjid al-Aqsa and its surroundings, as well as the boundaries of this sanctity. This study employs document analysis, a qualitative research technique, to gather and interpret data. Masjid al-Aqsa and its surroundings are endowed with both material and spiritual barakah. Nevertheless, the spiritual barakah associated with Masjid al-Aqsa and its surroundings holds greater significance. These sites are significant as they are the locations where numerous prophets were sent, where they faced challenges, and where holy books were revealed. The hadiths of the Prophet regarding visits to Masjid al-Aqsa and the practice of sending gifts to the site underscore the significance that Muslims attach to al-Quds and Masjid al-Aqsa, highlighting the need for focused attention on this sacred location. [ABSTRACT FROM AUTHOR]

In the article, verses related to al-Quds are identified and some controversial interpretations of these verses are discussed. Concepts such as al-arz al-maw‘ud, al-arz al-muqaddas, caliph, qibla, and al-masjid al-aqsa are highlighted as needing further explanation. In the verses addressing al-Quds, Muslims are comforted by drawing parallels with the experiences of the Children of Israel, who, with the miraculous help of Allah, overcame their opponents and regained control over the land where they had once been oppressed. This serves as a reminder for Muslims, who, after a prolonged struggle of twenty years, ultimately triumphed by reclaiming Makkah and its surroundings from which they had been expelled. Among the verses regarding al-Quds, those related to the isra’ and qibla hold particular significance. The most concrete form of good news was delivered to the Prophet through the isra’, especially when he was overwhelmed by difficulties. The journey foretold that the religion he brought would eventually prevail in these lands, with al-Quds symbolically targeted as a focal point for Muslims. The analysis of the verses concerning al-Quds is essential because, for Muslims, al-Quds holds a place of utmost importance, ranking just after Makkah and Madinah among the world’s cities. It is considered a sacred city where Allah manifests His presence and revelations. [ABSTRACT FROM AUTHOR]

Copyright of BUGU Journal of Language & Education / BUGU Dil ve Eğitim Dergisi is the property of BUGU Journal of Language & Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Haçlı seferleri tarih yazımı, Batı Avrupa’nın kendi ideal tarihine ulaşma arzusunun bir uzantısıdır. Roma’nın yıkılması akabinde oluşan otorite boşluğu Katolik dünyanın kendisine yeni bir dünya nizamı ihdas etme sürecini ortaya çıkarmıştır. Dini referanslı çıkış noktasıyla Haçlı seferleri Tanrı’nın Haçlılara kurtuluş ve zafer vaadini sunmaktadır. Haçlı düşüncesine göre Tanrı’nın eli Haçlılar kanalıyla yeryüzüne iltica edecek ve Tanrı devleti Haçlı seferleriyle Kudüs’te kurulmuş olacaktır. Haçlı ideası bu fikriyatla kendisine yeni bir dünya nizamı ihdas ederken, Tanrı’yı da bu nizamın en tepesine yerleştirmiştir. Bu makalenin amacı Haçlı düşüncesinde Tanrı tasavvurunun nasıl ve ne şekilde ele alındığını incelemektir. Literatürde Haçlı kaynaklarına dayanarak böyle bir çalışmanın olmayışı makalenin önemini ortaya çıkarmaktadır. Haçlı kaynaklarının yöntemsel analizi sayesinde Haçlı düşüncesindeki Tanrı tasavvuru ve yansımaları anlaşılmaya çalışılmıştır. Sonuç itibariyle Haçlıların Tanrı’yı kendilerini harekete geçirici bir mevkide konumlandırması Haçlıların özerk Tanrısını icat edip Tanrı Devleti’ni kurmalarına yardımcı olurken; Haçlıların Tanrı tarafından seçilip yüceltilen bir millete dönüşmesine de dayanak teşkil etmiştir.

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Our study focuses on the discourses on some folk beliefs in Fezâ'il-i Bayt al-Muqaddes written by Hıfzî in the 17th century. In our study, it is seen that the discourses on folk beliefs in Fezâ'il-i Bayt al-Muqaddes are reshaped depending on religion, culture, geography and time. From these discourses, it can be seen that the discourses on the shape, posture and distance of the world carry more mythological elements, whereas the discourses on the end of the world are religious. While the formation of springs, rivers and winds, which are indispensable for life in the world, are explained with a semi-mythological and semi-religious approach, the way some spring waters are fed is explained only with religious discourse. In addition, while linguistic discourses are developed from some religious beliefs, discourse is also developed from the contrasting characteristics of some objects. The study first gives a brief information about Fezā'il al- Bayt al-Muqaddes and then includes the folk beliefs identified in the text and our approaches to them. Finally, there is a conclusion section where the findings we have obtained are evaluated. [ABSTRACT FROM AUTHOR]

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During the Crusades, which officially began in 1095, the Turks carried out the fight against the Crusaders with great devotion and zeal. The strategy and success of the Turkish Seljuk Sultan Kilij Arslan I against the Crusaders, who made Anatolia impassable against them Crusaders were important. In 1108, the struggle against the Crusaders was turned into a state policy by the Great Seljuk Empire, and Sultan Muhammad Tapar appointed Mawdūd, amīr of Mosul, to this task. The process that started with Mawdūd and continued with Imād al-Dīn Zangī and Nūr al-Dīn Mahmūd Zangī was supported by Belek, Aksunkur al-Bursukī, Ilghāzī and Tughtigin, the Atabeg of Damascus. It is known that Tughtigin was a supporter of the Seljuk Malik of Syria Tutush, who impressed the malik with his diligence and success. For, this reason, he was appointed atabeg to his son Dukāk by Tutush. After Dukāk's death in 1104, he began his political formation and established the Atabegate of Damascus or Tughtiginites. Tughtigin, who treated his people generously and fairly throughout his independent rule, fought against the Crusaders and did not hesitate to ally with them due to the conditions of the period. [ABSTRACT FROM AUTHOR]

Copyright of Kırıkkale University Journal of Social Sciences is the property of Kirikkale University Journal of Social Science (KUJSS) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study focuses on the perceptual changes in the Western world during the Crusades regarding the position of Jesus Christ in the campaigns. The process of Jesus involvement in the crusades to mobilise the Crusaders is a factuality that should be evaluated in the axis of the history of the prophets as the calling of a prophet to history. The anachronistic situation of Jesus did not cause any negativity in the functioning of the expeditions, and this conception developed through Jesus also has a nature that reveals the Christian ummah's view of its prophet. One of the most complex processes of medieval history is the Crusades and their importance on the East-West axis. The unifying aspect of Christianity, which served as a glue to unite continental Europe, laid the intellectual foundations of the Crusades. The Crusades, which took place intermittently between 1096 and 1291, took their basic dynamic from religious motivation, but also included an idea that desired worldly benefits and the riches of the East. The transformation of Western Europe after the fall of Rome and the destruction left by feudalism initiated a process of increasing the power of the church. In this process, Western Christianity's conception of history moved towards a certain end and concentrated on the idea that the power of God would be established on earth. This idea made the church the historical motor force and positioned Western Christians in a position of service to the state of God. Behind this idea, the desire to reach the riches of the East and the instinct to create material resources that continental Europe lacked prepared the ground for the realisation of the Crusades. The aim of the crusades launched by the papacy with the general Crusader sermon given at the Clermont council in 1095 was to take back Jerusalem from the Muslims, who were considered heathen, and to follow the way of Jesus Christ. The fact that Jerusalem was very important for Jesus Christ and the identification of Christian holy places with Jerusalem occupied a very important place in the liberation of Jerusalem. In particular, the emphasis on Jesus during the expeditions appointed a prophet to guide the Christian ummah during the expeditions. In this respect, Jesus Christ was called back into history to meet the needs of Western Christians. In the Crusader imagination, Jesus Christ's guiding, encouraging and, when necessary, rebuking aspect from the beginning of the campaigns turned into a positive contribution to the course of the campaigns. Here, the aspect of Jesus Christ that dynamised the expeditions is the fact that he guided the Crusaders on their way to the East. Jesus Christ, who held a very important place in the success of the Crusades and in the centring of religious motivation, claimed in the Crusades the ideas that he did not claim in his own age. This article analyses the place of Jesus in the Crusader imagination and the changes and transformations it underwent during the campaigns. The fact that Jesus, who was summoned in response to the needs of Western Europe, was able to dynamise the crusades and declare that the crusades were based on God, was also a source of legitimacy for the Crusaders. In the article, the source analysis and comparison method were used in coordination. In this way, the comparison of Crusader sources was made in a more reliable way. As a result, it was concluded that according to the Crusader imagination, Jesus Christ (the called Jesus) mobilised the Crusaders to save Christianity and its holy ones from the Muslim domination and attack in the East. Here, the fact that Jesus Christ was the guiding centre of power makes it obvious that the Crusaders indexed their legitimacy to God through Jesus and to Jerusalem as a settlement. From this point of view, it may be said that the Crusaders achieved a significant success in the Crusades with the fiction they developed through Jesus Christ. [ABSTRACT FROM AUTHOR]

With the exception of the Haram al-Sharif area, which included the Dome of the Rock and the Al-Aqsa Mosque, Jerusalem was ceded to the Crusaders by the Ayyubid Sultan al-Malik al-Qāmil in the Treaty of Yāfā in 1229. Pursuant to the treaty, the Crusaders could not carry out reconstruction activities in Jerusalem, whose walls had been completely destroyed. For this reason, the Papacy and Europe, which wanted to militarily support Jerusalem, whose defense had become a problem over time, continued the Crusades from 1239 onwards, when the treaty expired. On the other hand, the Ayyubids did not want to engage in a struggle with the Crusaders as long as they did not take any action against them. However, the Crusaders, reinforced by the arrival of Thibaut, King of Navarra and Count of Champagne, broke the existing peace by plundering a caravan on the Ayyubid frontiers. This event and the Crusaders’ construction activities in Jerusalem drew the attention of al-Adil II, the Sultan of Egypt, and al-Malik al-Nāṣir Dāwūd, the ruler of Kerek, to Jerusalem. Conquering Jerusalem in December 1239, al-Nāṣir expelled the Christians from the city. Although it was the first conquest after the Treaty of Yāfā and was likened to the conquest of Salādin Ayyūbī, this event did not attract the attention of the scholarly world. This situation must be related to the fact that Jerusalem, which had fallen under the control of the Crusaders in early 1244, was conquered by the Khwarezmians in the same year and With the death of many Christians during the struggles. Although there were more Christians in the city at the time of al-Nāṣir’s conquest than when the Khwarezmians entered the city, their safety was ensured by al-Nāṣir and they were taken out of the city in safety. When the Khwarezmians entered Jerusalem, unlike the Ayyubids, they did not tolerate the Christians. This caused the Western world to focus on the activities of the Khwarezmians in Jerusalem rather than the conquest of al-Nāṣir. In this article, the reconquest of Jerusalem in 1239, the surrender of the holy sites to the Crusaders in 1244, and the reconquest of the city by the Khwarezmians in the same year are discussed in the light of changing alliances and the Crusades. [ABSTRACT FROM AUTHOR]

Copyright of Kadim Academy Journal of Social Sciences / Kadim Akademi Sosyal Bilimler Dergisi is the property of Kadim Academy Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Kadim Academy Journal of Social Sciences / Kadim Akademi Sosyal Bilimler Dergisi is the property of Kadim Academy Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin of Palestine Studies / Filistin Araştırmaları Dergisi is the property of Bulletin of Palestine Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Studies - Language & Literature is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recent Period Turkish Studies / Yakın Dönem Türkiye Araştırmaları is the property of Recent Period Turkish Studies / Yakin Donem Turkiye Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The business world is an industrial world that is very supportive of the country's economic recovery. Many Indonesians depend on the business industry, especially the lower class. Kudus City has long been a client of the City of Commerce, to be dependable on the commercial industry for their livelihood. However, the need for support for business development is still minimal. With these problems, BMT and even Islamic banks can become the main channel to support the development of the business sector in the market, which was initially a problem. This study aims to determine the effect of BMT on the welfare of market traders in Kudus City. This research uses descriptive qualitative research. Information was obtained from related journal references. Besides that, it can also be from online media. [ABSTRACT FROM AUTHOR]

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper intends to elaborately describe the Chaghatai manuscripts at the library of the Uzbek Zawiya in Jerusalem. The images of the manuscripts digitalized by the Hill Museum and Manuscript Library are used for this purpose. All the data based on the photos are compared with the information provided by both the printed and digital catalogs prepared for the manuscripts. Identified deficiencies have been completed and errors have been corrected. This paper consists of an introduction and three main chapters. Aspects making Jerusalem sacred for Muslims, the fact that Jerusalem has been a holy route for Muslim dervishes and pilgrims throughout history, and the lodges and quarters built in this city during the reign of the Ottomans for dervishes and pilgrims who came from around the Muslim world, particularly Central Asia, are stated in the introduction. The location, architecture, services, and history of the Uzbek Zawiya, which was one of the destinations of visitors who transported various cultural goods from their homeland to Jerusalem, are mentioned in the first chapter. The library of the zawiya, comprised of manuscripts transported here from different Islamic areas, is expressed in the second chapter. The Chagatai manuscripts at the library are described in the third chapter. Manuscripts, including Chagatai texts, are elaborately explained in every way, and transcribed texts taken from samples of the manuscripts are presented in the last chapter. [ABSTRACT FROM AUTHOR]

Ottoman-Brazilian relations began in the mid-19th century. After this process, diplomatic representations and mutual political and commercial relations were established. Immediately after the start of Ottoman-Brazilian political and commercial relations, there was a significant wave of migration from Ottoman territories, mainly from Syria and Mount Lebanon to Brazil. During this migration wave, Brazilian Emperor Dom Pedro II and his wife, Empress Teresa Cristina, unofficially visited the Ottoman Empire and the Holy Lands in October 1876. The most important reason for the visit is to visit the holy places in and around Jerusalem, which are considered sacred by the three divine religions of the emperor and his wife. Although the visit was unofficial, it was closely monitored by the Ottoman administration and Sultan Abdulhamid II. The king and queen returned to their country quite pleased with the Ottoman rulers’ visits and attention. In this study, the purpose, impact, and consequences of this visit, which is thought to have had a significant influence on migration from Ottoman territories to Brazil, have been attempted to be elucidated. Our study’s primary sources consist of documents classified under various funds in the Ottoman Archives in Turkey, documents found in the Museu da Imigração do Estado de São Paulo in Brazil, and libraries in the United States of America. In addition, direct and indirect studies on the visit have also been conducted. In our study, the document examination method, which is an indispensable method in historical research, was preferred. [ABSTRACT FROM AUTHOR]

Copyright of Nüsha is the property of Oku Anonim Sirketi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dergiabant is the property of Dergiabant and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study discusses the views of Kureyşizāde Mehmed Fevzi Efendi, "Mufti of Edirne" who lived between 1826-1900 and was known as one of the most influential figures of the late Ottoman period on Jerusalem and al-Aqsa Mosque. He wrote about seventy-five works in verse and prose in Arabic, Ottoman Turkish and Persian, held scholarly and administrative positions in many different parts of the Ottoman geography, and wrote about ten works during his duty as the nāib of Jerusalem. The fact that he "willingly" took office in Jerusalem during the collapse of the Ottoman Empire, gave lectures and preached to people in al-Aqsā, and was closely engaged with society adds a distinct originality to the subject. It is noteworthy that he personally penned the textbooks he taught wherever he had been and stated clearly where, when, how and why he wrote them as he composed poetic and literary religious-historical works such as mawlid, ragaibiyya and Mi'rājiyya in Jerusalem. Fevzi Efendi, who served as the nāib of Jerusalem between 1879 -1881 and believed that there should be no compromise about religious principles, was sometimes penalized and sometimes appreciated by the administrators and obtained the rank of Rumeli Kazaskerliği, a lower rank of Şeyhülislam. To elaborate the subject, the study provides a brief biography of Fevzi Efendi, then goes into his works he wrote in Jerusalem and finally based on these works, discusses his views on Jerusalem, al-Aqsa and mi'raj which remain relevant in terms of humanity and Islamic-Ottoman and contemporary Turkish history. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of Palestine Studies / Filistin Araştırmaları Dergisi is the property of Bulletin of Palestine Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

تهدف الدراسة إلى التعرف على الواقع الاجتماعي والاقتصادي الذي يعيشه السكان الفلسطينيون في القدس، من خلال استعراض مؤشرات اقتصادية واجتماعية مختارة، واستعراض أبرز أنواع الضرائب التي تفرضها إسرائيل على المقدسيين. وقد اعتمدت الدراسة على المنهج الوصفي التحليلي من خلال استعراض التقارير المنشورة من قبل الجهاز المركزي للإحصاء الفلسطيني، وتقارير دائرة الإحصاء المركزية الإسرائيلية، والمقالات المنشورة في هذا المجال. وكانت أهم نتائج الدراسة أن سكان القدس الفلسطينيين يعيشون في مستوى معيشي أقل من السكان اليهود في المدينة، ولكنهم يعيشون في مستوى اقتصادي أفضل من المستوى المعيشي لباقي الفلسطينيين، كما أن السياسات الإسرائيلية المطبقة على رسوم ترخيص السكن والضرائب المفروضة على الفلسطينيين في القدس تجعل أوضاعهم المعيشية صعبة، حيث تهدف هذه السياسات غالباً إلى ترحيل السكان الفلسطينيين وإغلاق مصالحهم التجارية، واستبدالهم بسكان يهود. وكان أبرز توصيات الدراسة تشجيع الوفود السياحية على زيارة المناطق العربية في القدس، وإطلاق حملات لدعم المنتجات المقدسية، وتشجيع الاستثمار في القدس الشرقية من خلال تقديم قروض ميسرة من البنوك الفلسطينية، وأخيراً إنشاء صندوق مالي لدعم المقدسيين.

Pertumbuhan ekonomi diwilayah perkotaan meningkat sangat cepat dan berkontribusi pada peningkatan pembangunan wilayah. Dampak yang ditimbulkan adalah penyempitan pekarangan rumah diperkotaan. Desa Ploso merupakan Kawasan padat penduduk yang memiliki pekarangan sempit namun masih potensial untuk dikembangkan. Tanaman obat keluarga (TOGA) merupakan salah satu jenis tanaman yang baik untuk dikembangkan di pekarangan rumah. Tujuan dari program pengabdian kepada masyarakat ini adalah membantu masyarakat memaksimalkan lahan pekarangan untuk budidaya tanaman TOGA dan menambah pengetahuan masyarakat tentang manfaat TOGA. Kegiatan pengabdian ini dilakukan di Desa Ploso, Kecamatan Jati, Kabupaten Kudus pada bulan September 2023. Metode pelaksanaan kegiatan yang digunakan adalah penyampaian materi, diskusi, praktik, dan pendampingan. Kesimpulan dari kegiatan ini adalah peserta secara umum telah mengetahui proses budidaya TOGA, sehingga pengabdian kali ini difokuskan pada persiapan media tanam yang baik, pemilihan rimpang yang akan digunakan sebagai bibit dan cara perawatan tanaman secara optimal.

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akademik Hassasiyetler is the property of Huzeyfe Suleyman Arslan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ayşe Taşkent ve Nicole Kançal-Ferrari editörlüğünde Aralık 2021 tarihinde yayın hayatına kazandırılan, Türkçe ve İngilizce hazırlanan, Osmanlı Kültür Ortamında Miraç ve Yolculuk Durakları başlıklı iki ciltten müteşekkil eser, İslâm tarihinde hususî bir öneme sahip olan miraç hadisesini; felsefî, tarihî, tasavvufî, edebî ve sanat boyutlarıyla ele alan kapsamlı bir çalışmadır. Kitap, T.C. Kültür ve Turizm Bakanlığı, Topkapı Sarayı ve Türk ve İslam Eserleri Müzesi gibi çeşitli saygın kurumların desteğiyle yürütülen kapsamlı bir projenin çıktısıdır. Projenin devamında on sekiz müellifin katılımıyla, yirmi altı makale ve yaklaşık iki yüz görselden oluşan kitap çalışması ilim dünyasına sunulmuştur.

Bu çalışmanın konusu, 18. yy.’da yaşamış Mısırlı şairlerden Mustafa Esad el-Luḳaymî’nin (öl. 1178/1765) yaptığı gezinin bir bölümüdür. Bu gezi esnasında söylediği şiirlerin ortaya konulması ve seyahatini anlattığı Mevâniḥu’l-uns bi riḥletî li vâdi’l-Ḳuds isimli eserinin Kudüs bölümünün bir seyahatname olarak Arap edebiyatı açısından tanıtılması çalışmanın amaçları arasındadır. Bu eserde şair, 6 ay süren yolculuğunu anlatmaktadır. Bu yolculuk 1143/1731 tarihinde Dimyat’tan başlamış, sırasıyla Kudüs, Şam ve Lübnan’la devam etmiş, tekrar Dimyat’ta son bulmuştur. Bu çalışmada sadece, şairin Kudüs gezisinde söylediği şiirler ele alınmıştır. Seyahatnamelerde bulunan manzum ve mensur edebi malzemenin gün yüzüne çıkarılması, Arap edebiyatının bir türü olan riḫle/reḫalât literatürüne katkı sağlayacak ve bu alanda telif edilmiş yapıtların daha da tanınır olmasını sağlayacaktır. Edebi nesir, şiir, edebiyatçılar arası yazışmalar, risaleler, edebiyat tarihi ile ilgili notlar bu tür eserlerde bulunabilmektedir. Çalışmada şair el-Luḳaymî ve hayatı hakkında bilgi verilecek ve yaptığı seyahatin Kudüs kısmında ziyaret ettiği yerler ve şahıslar hakkında söylediği şiirlere yer verilecektir.

Günümüzde Hıristiyan ve Müslüman bir nüfusa ev sahipliği yapan Beyt Câlâ, dünya siyasetini fazlasıyla meşgul eden Filistin’de yer alan bir şehirdir. Şehrin mazisine ilişkin bilgileri, bölgeyi dört asır boyunca idare eden Osmanlı Devleti’nin arşivlerinde bulmak mümkündür. Başta tahrir, mühimme ve vakıf defterleri ile mahkeme kayıtları olmak üzere bugüne ulaşan çeşitli belgeler, on altıncı yüzyıl Hıristiyan köyüne dair mühim malumatlar içermektedir. Söz konusu kaynaklara dayanarak yapılan ve mezkûr asrı anlamayı amaçlayan bu çalışma, günümüz Filistin meselesinin tarihi cihetinin anlaşılmasına katkı sağlamayı hedeflemektedir. Beyt Câlâ, on altıncı yüzyılda Osmanlı idaresinde Kudüs Sancağı’nın Kudüs nahiyesine bağlı bir köy olarak idare edilmiştir. Zikrolunan asırda başarısız bir Müslüman iskânı teşebbüsünün dışında sadece Hıristiyan nüfusun yaşadığı karye, konumu gereği şehirle her zaman yakın ilişkilere sahip olmuştur. Osmanlı-Memlüklü çatışması esnasında bölgede meydana gelen sıkıntılar, burayı olumsuz yönde etkilemiştir. Kanûnî Sultan Süleyman’ın (1520-1566) tahta çıkışından sonra alınan tedbirlerle bölgenin yeniden bir toparlanma sürecine girdiği görülür. Bu istikrarlı yapı padişahın vefatından sonra sarsılmaya başlamış ve köy de bundan etkilenerek nüfus kaybına maruz kalmıştır. Her ne kadar III. Mehmed (1595-1603) devrine ait 1005h/1596-97 tarihli mufassal tahrir defteri burada ufak bir toparlanmanın mevcudiyetine dair bazı ipuçları taşısa da önceki kayıtla arasında bulunan otuz dört yıllık boşluk kesin bir değerlendirme yapmayı zorlaştırmaktadır. Osmanlı egemenliğinin ilk yüzyılında karyeye yakından bakıldığında idârî manada birtakım değişikliklerin yaşandığı anlaşılır. Memlük Sultanı Kayıtbay’ın Haremeyn hayratının gelirlerinin bir kısmını oluşturan Beyt Câlâ, Hürrem Sultan’ın Kudüs’teki İmaret Vakfı’na da tahsis edilmesiyle, tam anlamıyla bir vakıf köyü olma hususiyetini kazanmıştır. Bu değişim onun şehirle olan irtibatını daha da sıkılaştırırken bundan sonra hem sancaktaki yöneticilerin hem de payitahttaki idarecilerin gözleri, imparatorluğun prestijli bir projesini finanse eden kaynaklardan birisi olması ve istikrarı da doğal olarak ehemmiyet kesp etmesi hasebiyle buranın üzerinde olmuştur. Nihayetinde bu dönüşümle Kudüs’e daha da bağımlı olan Beyt Câlâ, kent/vakıf ekonomisi için üretim çarklarını döndürmeye başlamıştır. Kaynaklar buradaki zirai mahsule ilişkin zengin bilgiler sunmaktadır. Başta buğday, arpa ekiminin yanı sıra zeytin ve çeşitli ağaçların ziraatıyla bağcılık karyede yapılmıştır. Bunlara ilaveten yağ üretimiyle arıcılık ve keçi yetiştiriciliğine dair muhtelif tarımsal faaliyetlerin de köyde icra edildiği görülmektedir. Mahsulden alınan vergiler yüzyıl içinde değişiklik arz edip bazı zamanlarda bir kalem, daha fazla gelir getirmiştir. Bu da esnek bir üretim tarzının köylüler tarafından benimsendiğinin işaretidir. Onlar pazardaki değişim ve dönüşümleri yakından takip ederek bu konuda kendilerini güncellemişlerdir. Şüphesiz bu tavrın benimsenmesinde ekolojik şartlarla bölgede meydana gelen değişim/dönüşümün de büyük bir rolü olmuştur. Dışarıya kapalı olmayıp tam tersine hariçten gelenlere açık bir yapısı bulunan Beyt Câlâ’nın mukîmleri zaman içinde Kudüs’e gidip yerleşmeyi tercih etmişlerdir. Durum kötüleşip burayı terke mecbur kaldıklarında ise tekrar köylerine dönmüşlerdir. Nitekim tahrir kayıtlarında bunu tasdik eden işaretler bulunmaktadır. Şehirde ikamet edenlerin maceralarına ilişkin mahkeme kayıtlarında yeterince bilgi vardır. Müslümanların karyede rahat bir biçimde zirai faaliyetlerde bulunmalarından hareketle Ortodoks mezhebine mensup köylülerin dinî bir taassuba sahip olmadıkları söylenebilir. Hıristiyanların ödedikleri cizyeler zaman içinde artış kaydetmiş, ahalinin maslahatı düşünülerek fetih esnasında oran 70 akçe olarak belirlenmiştir. İnsanların iktisadi durumunun düzelmesinin akabinde meblağ 80 akçeye yükseltilmiş ve yüzyılın çoğunda bu miktar muhafaza edilmiştir. Devletin içinde bulunduğu mali durum ve akçenin uğradığı değer kaybının neticesinde on altıncı asrın sonunda köylüler, cizyeyi 90 akçe olarak ödemekle mükellef tutulmuşlardır. Başta cizye olmak üzere diğer vergiler hususunda imparatorluk yöneticileri, halkı bezdirici bir vergilendirme uygulamasını benimsememişler ve gayrikanuni addettikleri tüm uygulamaları da engellemeye çalışmışlardır.

Sunan Kudus is one of the Walisongo (the nine revered saints of Islam in Indonesia) figures with a particular way of delivering his teachings. To adapt to the community when conveying the teachings of Islam, he employed art and culture as a medium, established architectural foundations, and established social harmony, so much so that the people of Kudus became relatively untouched by horizontal conflicts. This article aims to explore the cultural adaptation models carried out by Sunan Kudus, find the underlying life principles he utilized, and analyze the thoughts and value principles he maintained within the conceptual framework of self-relationship and self-other relationship. The current research is a field study supported by literary data. The research results of this study indicate that he carried out approaches to the community by emphasizing attitudes of mutual respect, humility, and capacity to benefit the surrounding environment. He demonstrated ways of gaining public sympathy through caution and gradual progress. He entered the community's life, approached the community members, and understood the things they needed. He applied a cultural approach and technology to help the community fulfil its needs. Prioritizing fostering tolerance among them, he highly encouraged the promotion of community approach that avoided the use of violent means. This study complements the literature on Sunan Kudus about the concept of self-other. This is a new finding concerning the life concepts of Sunan Kudus in his relationship with others, with these concepts functioning as a means for him to win the hearts and minds of the people of Kudus to follow the teachings of Islam and to consider him as a role model. The study results have yet to reveal the concept of self-other in terms of the relationship between human beings (Sunan Kudus) and other creatures. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Economics / İslam Ekonomisi Dergisi is the property of Journal of Islamic Economics / Islam Ekonomski Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The violin is a common musical instrument constructed of wood, specifically a variety of maple wood. A bamboo violin musical instrument has been created by a woodworker from Kudus Regency's Japan Village. The aim of this study was to discover and describe the innovations used by woodworkers in the production of violins in Japan Village, Kudus Regency, as well as the discovery and description of the production method for bamboo-based violins in Japan Village, Kudus Regency. The research was conducted using a case study research design and a qualitative research methodology. Following are the study's findings: 1) Local wood and bamboo, such as petung bamboo, rosewood wood, Dutch teak wood, and wood mahogany, are used as the basic building blocks for violins. Wood craftsmen also incorporate Indonesian wayang carvings and a scroll design with an eagle head and a puppet head that both have symbolic meaning when creating violin designs for their musical instruments. [ABSTRACT FROM AUTHOR]

Jerusalem, one of the most ancient cities of the world, is the common holy place of the monotheistic religions. Jerusalem, which has hosted conflicts and debates in the history of civilizations and religions, was first occupied by the Jews after four centuries of Ottoman domination, and then declared the capital of the state of Israel established in the region. Jerusalem, the first qibla of Muslims, carries a symbolic value along with its sociological importance for the Islamic world. Jerusalem, which has been treated as sacred in almost every period in Turkish literature since Suleyman Celebi's Mevlid, has become the representative place of Islamic aesthetics and ideology by Sezai Karakoç and Nuri Pakdil, who have adopted and maintained Islamic sensitivity in the modern period. Arif Ay is one of the second generation writers of the Edebiyat magazine published by Nuri Pakdil. Embracing the consciousness of Jerusalem before him, he places ancient Islamic cities in general, and Jerusalem in particular, at the center of his intellectual world and aesthetic sensibility. Arif Ay, who often brings up the persecution experienced by the Islamic geography, interprets Jerusalem in his poems and writings as a symbol of the collective spirit of Islam. In this context, the awareness of Jerusalem, which has developed as an indicator of the fragmentation of the Islamic world, the suffering experienced in the Middle East and the position of Muslims in the modern world, forms the basis of Arif Ay's ideological stance, resistance and desire for resurrection. [ABSTRACT FROM AUTHOR]