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In the history of Turkish law, some legislations have been attempted to ensure legal unity and stability and to regulate legal gaps. For this end, some legal codes have been introduced even if being formal. Indeed, one of the works in this context is the law code called “el-Mesâ‘ilü’l-Melikşâhiyye fi’l-kavâ‘idi’ş-şer‘iyye” (literally: Issues of Malik-Shāhi in Shariah Rules) written in the period of Great Seljuk Sultan Malik-Shāhi. his law code deals with the issues of Islamic private law such as simulated contracts (compensatory contracts), sale of the property, witnessing a marriage against women and the default of the debtor. The law code is mentioned by some legal experts as the first sharia legal practise in the history of Turkish law. In fact, it is described as the first legal text we have in terms of legal provisions issued by the officials or an official delegation. However, it is seen in historical sources that this text code was formed earlier in Qazvin (Kazwīn) during the reign of Ghaznavids and that the Seljuks cited it exactly.This study makes a comparative examination of legal texts in reign of Ghaznavids and the Seljuks and gives detailed information about the content of the legal texts, Türk hukuk tarihinde hukukî birlik ve istikrarı sağlamaya, hukukî boşlukları düzenlemeye yönelik bazı kanunlaştırma girişimlerinde bulunulmuş ve şeklî de olsa bazı hukuk kodları ortaya konmuştur. Nitekim bu kapsamdaki çalışmalardan biri de Selçuklular’da Sultan Melikşah döneminde hazırlanan “el-Mesâ‘ilü’l-Melikşâhiyye fi’l-kavâ‘idi’ş-şer‘iyye” adlı hukuk kodudur. Söz konusu hukuk kodu; muâvazalı akidler, gayr-i menkul alım satımı, nikâhta kadınlar aleyhinde şahitlik ve borçlunun temerrüdü gibi İslâm hususi hukukuna ait meseleleri ele almakta, bazı hukukçular tarafından da Türk hukuk tarihinde resmî şahıs veya heyet tarafından tanzim edilen hukukî hükümler mecmuası anlamındaki ilk kanun metni olarak nitelenmektedir. Ancak söz konusu metnin tarihî kaynaklarda Gazneliler’in hüküm sürdüğü dönemde (420/1029-434/1042) Kazvin’de daha önce oluşturulduğu ve Selçuklular’ın da bunu aynen iktibas ettiği görülmektedir. Çalışmada hem Selçuklu hem de Gazneliler döneminde ortaya konan hukuk metinleri karşılaştırmalı olarak incelenmiş, söz konusu metinlerin muhtevası hakkında detaylı bilgi verilmiştir.

This study covers topics such as fiqh and fatwa in the digital age, up-to-date information in fatwa, information technologies practices, and problems encountered in practice. It also addresses issues including usable technologies in spreading Islam, how to benefit from technology in adopting the understanding of fiqh and fatwa in current issues, spreading fiqh and fatwa sources in the digital environment, developing special apps, etc., Bu çalışma; dijital çağda fıkıh ve fetva, fetvada güncel bilgi ve iletişim teknolojileri uygulamaları, uygulamada karşılaşılan sorunlar gibi konuları ele almakta, İslâm’ı tebliğde kullanılabilecek teknolojiler, güncel meselelerde fıkıh ve fetva anlayışının benimsenmesinde teknolojiden nasıl istifade edilebileceği, fıkıh ve fetva kaynaklarının dijital ortamda yaygınlaştırılması, özel yazılımlar oluşturulması vb. konulara değinmektedir

The state was indispensable part of the communities’ life since the first periods of history and till now. Though, some dealt with the state fact, through historical process, from sociologic perspective, others qualified it as an administrative organization due to the difference between the governing and the governed. Also some scholars specified the state, from a legal point of a view, as an abstract entity due to its sovereign and private affair qualifications. Thus, different approaches came into being according to underlined qualification of the state. In this study, we tried to deal with the state understanding of Mawardi and his different approaches about his demonstrate the social, cultural and political accumulation of the mentioned period. In addition we tried to evaluate the mentioned his views with regard to the objective of the state’s actuality, the method of effective administration, the basic characteristics which had to be found in the head of state and the relation between state and community.

Islam forbids not only the act of adultery but also all acts that invite and encourage the act of zina. Islam shuts the door to the root of every evil. The most comprehensive definition of zina is: " Sexual intercourse between a man and a woman without legal right or without the semblance of legal right (al-milk or shubhat al-milk)." The Muslim scholars are of the opinion that the Shariah has prescribed two separate punishments for the crime: 1- If an unmarried man or woman commits zina the punishment shall be 100 lashes, 2- If an married man or woman commits zina, the punishment shall be stoning to death. A verdict for zina requires the confirmation of the crime by four male witnesses or the confession of the perpetrators. The legitimacy of stoning as a form of punishment is derived from the hadith. Stoning is not mentioned in the Koran. This article is about al-rajm (stoning to death) during the Ottoman Empire. When we compare al-rajm with historical events firstly we can see clearly that al-rajm has been definitely implemented. Therefore, this article aims to indicate the al-rajm that implemented in the Ottoman society with helping of the Shariah records of the court registers. (Mahkamah Sijills): The verdict for the Zina given by the Qadi mentioned in historical books has been determined from the Court registers as well. This original document of the punishment of stoning has been made known and judged. As a result of this It has appeared that this crime was implemented in the Ottoman Era.

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