EDEP Students Spent Their Summer in Jordan for Arabic Education

2017 • Issue 3

Those Who Approach with Virtue, Return with Grace! EDEP Students Spent Their Summer in Jordan for Arabic Education

3rd Student Arabic 3rd International Waqf Symposium Summer School Workshop Eğitime Destek Programları Merkezi Center for Excellence in Education مركز التميّز العلمي

2017 - Issue: 3 Editor: Şeyma Nur Temel Address: Hırka-i Şerif Mah. Akseki Camii Sk. No:1 Fatih/İstanbul (the Muhafiz Konağı - next to Hırka-i Şerif Mosque) www.edepmerkezi.org • [email protected] • Phone: 0212 532 04 08 • Fax: 0212 532 04 07 Publisher: Limit Ofset: Litros Yolu 2. Matbacılar Sit. ZA13 Topkapı - Zeytinburnu / İstanbul • Tel: +90 212 567 45 35 Published annually. The authors alone are responsible for the content of their writings. From the Editor

We are happy to introduce the third issue of Bulletin Edep full of the experi- ences of the year 2017. Before everything, I should express my gratitude to Esra Ukallo for her help in organizing this issue, and to all our authors for their presentation this year’s story with their valued words. As can be monitored from the following pages, it has been a fruitful year for Edep family. Our third Jordan group successfully completed their education in the Qasid and presented their projects in the third student symposium. In addition to the two classes from the students of various faculties, two new groups have joined our Honor program from Law and Medicine faculties. We also hosted many esteemed scholars in our weekly conferences to offer our students new perspectives to benefit from. There was also good news for advanced program. Fifteen new students have joined among our advanced program members. Moreover, eight fellows among them have finished their theses to continue their further studies. This booklet offers you detailed stories on this news and more. I hope this would be a source for gratitude for us and inspiration to others.

What Jordan Means To Edep Students? / 4 Qasid Program / 6 EDEP Held the Third Annual Students Symposium in the Arabic Language / 7 What Did They Say About The Symposium? / 10 2017 EDEP İftar / 11 Canvas Workshop / 12 Sewing Workshop / 13 Enhancing our Writing at the Calligraphy (Rik’ah) Workshop / 14 Edep Medicine and Edep Law Programs Began / 16 Lisar Academy / 17 Summer Trips / 18 III. Summer school for Advanced Islamic Studies / 19 OpenIng SessIon for Spring / 20 Ottoman DaIly Life / 21 Law and Islamic Sciences / 22 Sinan the Architect / 24 Being a Dhu al-Janahayn Academic / 25 Workshop on the Qadi Sijills / 27 Waqf Workshop / 28 2017-2018 Courses for Advanced Program / 30 Conversation With İsmail Kara / 32 Orientalism and Concepts of Hadith / 34 Euthanasia And Withholding Treatment: An Islamıc Legal Analysis / 35 Completed Theses / 36 ’ what jordan’ means to EDEP students? Bernanur Kuyrukcu

Doubtless to say, having been in a foreign country for a limited period of time offers a lot of good moments to foreigners, beside some difficulties that arose from this situation. After returning home, difficulties are more likely to be forgotten and good memories are likely to be remembered. That is what happen to us, as foreigners in Jordan for two months. We, the students of EDEP, had been in Amman/ Jordan in 2017 summer term to develop our Arabic skills in a country where this language is spoken and to this end, we took Arabic courses in Qasid, one of the most prestigious language centers in Am- man. There, we spent four hours each weekday, the rest of the time, we took Islamic science courses in Medarik, two days of the week and journeyed around the touristic

4 places in Jordan at weekends, and the rest other in a better way, to share a lot from of the time, we were free to do whatever what we eat to unforgettable moments, to we wanted. think of friends as well as ourselves and to grow together. Secondly, it teaches us To begin with Medarik, it is possible to say cultures, people, their histories, it en- that this place is what maintains our bond ables us to touch the past, to link with in with wisdom in Amman. We took two a meaningful way, in other words. Amman obligatory courses there: one was ‘aqaid’ Citadel, Petra, Wadi Rum, Dead Sea, Wadi and the other one was ‘nahv’. We read Mujib Nature Reserve, Aqaba, Turkish classics for the beginners in both areas. Martrydom in Salt city, Madaba, Jerash, Furthermore, there were several elective Ajloun are among the most well-known courses from ‘fıqh’ to Current Problems touristic places in Jordan that we visited. of Modernity. For us, seekers of knowledge, it was a great opportunity to take The rest of our time, The University of Jor- dan, for most of us, was our favorite place these courses from highly qualified schol- in Amman. We discovered restaurants, li- ars –ulema- of Jordan. There, we didn’t braries, book shops, coffee shops, streets just learn some basic knowledge in these and I guess all of us, at that moment, as areas, but developed our listening skills we have been far away from Jordan for in Arabic. It is an ineffable feeling that almost a year, have in mind our best mo- we can understand these classical books ments in Jordan. As I stated at the begin- written in Arabic and courses taught in it, ning, right now what Jordan means for which requires a lot of praise. most of us is more than just a place in the Our journeys, on the other hand, taught World, rather it means the collection of us more just the history of places, as jour- good moments we had there. To end this ney teaches people a lot in one’s self. First writing, I should thank all who enabled us of all, it enables us to know each one an- to have these good memories in Jordan.

5 Qasid program

Şüheda Ece Sarı

The main reason for our visit to Jordan was of course to ad- vance our Arabic language skills. Therefore, it may be a cliché but, when an airport officer asked “What’s your purpose of visit” the answer was simply Qasid, since we were going to be taking Arabic lessons there from 8 to 12 in the morning. The whole course was utterly funny, tiring and definitely, educational at the same time. Our schedule in Qasid consisted of two kinds of lectures. First one was about media and the other one was about literature. During the lessons, we practiced reading, writing, listening and speaking skills in Arabic a lot by preparing presentations, creating stories, playing games and etc. On the other hand, homework intensity was oppressive from time to time. Exams weren’t a source of anxiety, at least for me. They evaluated our achievement, we evaluated the perfor- mance of our teachers and the overall program of Qasid with mandatory feedback too. For our final project, we did our research with local people and academics, and then presented it to our teachers. After this presentation, we got our certificates and officially graduated from Qasid. In the end, I could sincerely say that Qasid is a well-prepared program to learn Arabic, and I thank EDEP a lot and everyone who provided this opportunity for us.

6 EDEP Held the Third Annual Students Symposium in the Arabic Language

Seda Özalkan

Held every December, EDEP’s annu- students who already wrote articles al symposium in the Arabic language within the framework of their research serves as a platform where non-native topics in Jordan made their presenta- Arabic speaking students who complet- tions in the Arabic language. For the ed the two months summer program students who began to learn Arabic of the Qasid Institute following the only two years ago, these symposium two years of Arabic language education series are considered a threshold as- share their findings of their research serting that they can actively use their in Jordan through 15-minute presen- language skills. tations. In the third annual Students The program started with Qur’an recita- Symposium in the Arabic language en- tion by EDEP’s director Huseyin Taskin, titled “Religion and Culture” ) ( and continued with opening speeches الدين والثقافة held on December 9, 2017 at EDEP Ma- from Dr. Eman Aladnani, Prof. Dr. Re- vera Education Building in Uskudar, 7 cep Senturk, Asst. Prof. Ahmad Snobar, Trauma on the Refugees in Jordan”, Ummugulsum Celik. The teachers con- “The Beggary Phenomenon”, and “The gratulated the students for their efforts Impact of Social Media on Divorce in and achievements. The last speech of Jordan”. the opening session was delivered by In the second session, which was mod- Fatma Zehra Mert, one of the students erated by Dr. Ahmad Snobar, Halenur having completed the Jordan program, Dogan, Ayse Humeyra Bilgu, Feride who shared the memories of the stu- Nur, Nure Bilgic and Fatma Gunes suc- dents in Jordan accompanied by beau- cessfully presented their research in the tiful pictures. Right after the opening Arabic language which were respectively session, the students presented their on “The Culture of Building and Global- research in five different sessions. ization in the Context of Jordanian Ar- In the first session, which was moderat- chitecture”, “The Names in Jordan and ed by Dr. Eman Aladnani, Zeynep Busra Turkey Between Culture, Religion and Gulecyuz, Aysenur Gunaydin, Bernanur Identity”, “The Integration of Syrian Kuyrukcu, Zeynep Acar and Aysenur Students to Turkish Education System”, Erol completed their presentations in “The Impact of Combined-Education on the Arabic language which were respec- Jordanian Students” and “The View of tively on “The Impact of Modernity in the Youth in Jordan Towards the Previ- the Lives of Jordanian Tribes”, “The ous Scholars and Muhaddithūn”. Preferred Ways of Treatment in Jor- In the third session, which was mod- dan Between Traditional and Modern erated by Nawras Ebu Salih, Zeynep Medical Systems”, “The Psycho-social 8 Kaplan, Aysegul Celik, Rumeysa Polat, Enise Onder and Ravza Kara made their presentations which were respectively on “The Impact of Turkish Series on Jordanian Youth in the Context of Re- ligion and Ethics”, “The Impact of Turk- ish Series on Jordanian Society”, “The Impact of Television on Children: The Example of Music Channels”, “The Im- pact of Technology on Reading Rate in Jordanian Society” and “The Impact of Social Media on Jordanian Youth and Youth-Parent Relations”. In the fourth session, which was moderated by Prof. Dr. Heba Raouf Ezzat, Zeynep Yazar, Maside Yuksel, Hande Meliha Icacan, Munevver Yesir and Ru- meysa Karaca presented their research In the last session, which was moderat- in the Arabic language which were re- ed by Dr. Hamza Bekri, Aysenur Kabak- spectively on “Fashion in Legal Reli- ci, Safa Nur Altuncu, Seda Ozalkan and gious Dressing in Jordan”, “The View Aysylu Saetgaraeva and Merve Kunt of Jordanian Youth Towards the Otto- presented their research in the Arabic man History”, “The Coalescence of Arab language which were respectively on Refugees With Turkish Society”, “The “Divorce and Its Reasons in Jordan”, Situation of Memorizing the Qur’an “Do the Issues of Women Stem From in Jordan”, “The Impact of Drama on the Misunderstanding of Religion?”, Arab Women”, “Child Literature in Jor- “Petra: As a Model for Thamud People’s dan” and “The Ways of Teaching a Sec- Sites in the Light of Qur’an Stories”, “A ond Language to Children in Jordanian Different Approach to the Conception Schools”. of Justice: Tribe Courts in Jordan” and In the penultimate session, which was “The Situation of Disabled People in moderated by Mudar Faris, Esra Alti- Jordan”. nisik, Feyzanur Odabasi, Suheda Ece After all the students who participat- Sari, Hacer Guser and Iremnur Ergul ed in the summer program in Jordan completed their presentations in the successfully completed their presenta- Arabic language which were respective- tions, Prof. Dr. Heba Raouf Ezzat deliv- ly on “The Importance of Psychological ered a closing speech and the Third An- Support in Kindergarten and The Situ- nual Students Symposium in the Arabic ation in Jordan”, “Internet Addiction”. Language came to an end. 9 What Did They Say About The Symposium?

“While listening to the student’s presentations, I once again realized that EDEP and other organizations in Turkey, offering these kinds of education, are filling a gap by doing a great job and contributing to our need for new scholars.”

A symposium of usefulness and effort in which the organization is clear and Necmettin Kızılkaya distinct. Most importantly, in such a symposium it works on:

1. Promoting the efforts of former students 2. Motivating female students

3. Highlighting past achievements and I found the female students inspiring enthusiasm for future efforts. participating in hard work at this conference. I found them interested in the language Eman al-Adnani and targeting the scientific goal. I saw them motivated which helps for their self-de- velopment and overcoming difficulties. In short, I see a bright future for the nation.

Hamza Bekri

10 2017 EDEP IFTAR Ayşe Şule Aslantaş As the Centre for Excellence in Education(EDEP), we experienced the Ramadan hap- piness together with our valuable guests on June 1, 2017, at the Bosphorus Life Centre. With the participation of Honourable lecturers and valued members of EDEP, we enjoyed hosting almost 500 people. After the dinner, the Imam of the Uskudar Mihrimah Mosque, Hafiz Mustafa Altin recited the Noble Quran and with du’a of Yusuf Kamadan, lecturer of Istanbul University, we praised Allah for His countless blessings upon us. Lastly, Prof. Dr Recep Senturk, chairman of the board of directors of EDEP, gave a speech about the various programs at EDEP.

11 Canvas Workshop

Şenel Toksöz

One summer day we attended an open canvas workshop to learn how to knit. We learnt quickly how to canvas from our teacher. So many multi-co- lored embroideries came about like a table, pil- low, handbag. After the first workshop, everyone embroidered what they wanted. And there was a sweet boy in our class with his mother; Atıf. Maybe he dreamt of his mother’s canvas. Our chief goal was to be able embroider our EDEP certificate with canvas like Recep Hoca’s dream.

12 Sewing W rkshop

Sefanur Altuncu

Throughout Islamic history, the scholars and Sultans both had a craft beside their responsi- bilities. Many Ottoman Sultans were interested in composing music or poems. We, as students of EDEP, decided to gain knowledge in a craft in order to follow the path of our scholars; hence, we have asked Edep to begin a sewing class. They did not refuse our request, and did their best. Thanks to Edep, lots of students are now learning how to sew from a professional teacher. We believe that being interested in a craft, especially a craft such as sewing, will make our lives easier, and will also involve a little bit of fun too. Special thanks to those who have made the effort on starting this course, and to those who continue it.

13 Enhancing our Writing at

the Calligraphy (Rik’ah)

Workshop Hümeyra Konuk

In order to take a breath between the teboard and their speed in covering it hustle and bustle of our daily lives and with letters, so it made us want to take to stop our fast tempo at least for one the first step. hour we wanted to take a step. A step Although we loved to deal with the which should improve us both men- aesthetic writing of Arabic, doing justi- tally and materially… As students who ce to it was unfortunately not possible take Arabic classes we admire our Ara- in our limited time. In this case we de- 14 bic lecturers’ art of writing on the whi- cided to exercise Rik‘ah, a special and writings with patience. Because she transformed type of Rika’ writing, whi- formerly used to read and write Nesih ch is one form of Aklam-i Sitte writin- writings, she could not directly string gs. That is how the start of our Rik’ah along with the Rik’ah writing. Workshop in our centre of knowledge As you know Rik’ah lettering is written in EDEP took place. lightly inclined to the right and the last To comprehend the importance of our letters of the words are on a tangent so work we have to answer the questi- that they set the Mistar. Despite the on, in which civilisation and for what fact that we are students who took no- purpose Rik’ah occurred? tes on tapped paper since elementary Firstly, it is necessary to know that school and that we were told to align the Rik’ah art came up for the need not just the last letters but all letters of writing the Ottoman language fast on the line like a string of pearls, we and simply. Therefore, it is defined as have to acknowledge that we did not “a writing without motion in which make it easy for our teacher Birsen. the shapes of the letters of the Divani Even though our first goal was to write writing are further simplified, the cur- fast, we also had to pay attention to the vature tendencies are reduced and the harmony between the letters, hence we motion is accelerated”. were watching our teacher and focu- Even if it is not known when it exactly sing on writing the letters with care, set out, it is noted that it was develo- one by one. ped in the 19th century and became Our teacher reminded us of patience by the Ottomans’ official lettering. saying that we have to write the letters Like every branch of art, Rik’ah also di- continuously during the classes, becau- vided into types such as the Rik’ah of se only in this way our writings would Bab-i Ali and the Rik’ah of Izzet Efendi. develop and the letters will slowly be- The Rik’ah of Izzet Efendi was not for come a special form by taking notes, taking notes fast and for everyday cor- gladdened our hearts. respondence rather it was the type whi- What can be more precious for a stu- ch became an art of writing of Rik’ah. dent than coming together with a On the other hand, the Rik’ah of Bab-i skilful calligrapher and distinguished Ali was more for the purpose of taking friends in order to acquire a hand wri- notes fast and for the hand writing in ting which is united with one self’s per- government offices. It was exactly what sonality in Fatih, a district of Istanbul we were searching for so consequently which became the eternal centre of cal- our workshop began. ligraphy after its conquest by the Turks And then we started by saying Bismil- and where the whole Islamic commu- lah. Our teacher calligrapher Fatma nity once came to learn the art of cal- Birsen Atli guided us and corrected our ligraphy? 15 Edep Medicine and Edep Law Programs Began!

This year, in addition to the two groups of the Honor Program that are comprised of students from theology and other various faculties, Center for Excellence in Education has introduced a special program for Law and Medicine students. A distinctive curriculum is prepared for them taking into consideration their intense education and courses in their faculties in order to enhance their understanding of their subjects. Fifteen students from medicine, eighteen students from law have joined Edep family under this program.

Eğitime Destek Programları Merkezi Center for Excellence in Education مركز ّالتميز العلمي

ONUR HUKUKHukuk Öğrencileri PROGRAMI için Özel Olarak Hazırlanmış Eğitime Destek Programları Merkezi 4 Yıllık Eğitim Programı Center for Excellence in Education ز العلمي Arapça ve Akademik مركز التميّ İngilizce Eğitimi

Klasik Eserler Üzerinden İslami İlimler Eğitimi (Fıkıh, Tefsir, Hadis, Kelam...)

Ücretsiz Eğitim ve Yurt İmkanı Yurt Dışında Onur Tıp Programı Dil Eğitimi Tıp Öğrencileri için Özel Olarak Hazırlanmış 4 Yıllık Eğitim Programı Son Başvuru Tarihi Tarih ÖSYM takvimine bağlı Program Kız Öğrencilere Yöneliktir. olarak değişebilir. Lütfen güncel bilgi için web sitesini Seminerler Ücretsizdir ve Devam Zorunluluğu Vardır. Arapça ve Akademik İngilizce Eğitimi takip ediniz. Online Başvuru için Klasik Eserler Üzerinden edepmerkezi.org İslami İlimler Eğitimi Tel: 0212 532 04 08 Faks: 0212 532 04 07 /turgev /turgev (Fıkıh, Tefsir, Hadis, Kelam...) Ağustos5 (Hırka-i Şerif Camii yanı - Muhafız Konağı) Ücretsiz Eğitim ve Yurt İmkanı Merkez: Hırka-i Şerif Mah. Akseki Camii Sk. No:1 Fatih/İstanbul /EdepMerkezi Üsküdar: Aziz Mahmud Hüdayi /EdepMerkeziMah. Uncular Cad. Ahmet Çelebi Çıkmazı No:1/3 Üsküdar/İstanbul Tel: 0216 532 91 11 edepmerkezi.org.tr Yurt Dışında Dil Eğitimi

Son Başvuru Tarihi Tarih ÖSYM takvimine bağlı olarak değişebilir. Lütfen güncel bilgi için web sitesini Program Kız Öğrencilere Yöneliktir. takip ediniz. Online Başvuru için Seminerler Ücretsizdir ve Devam Zorunluluğu Vardır. edepmerkezi.org Ağustos5 Merkez: Hırka-i Şerif Mah. Akseki Camii Sk. No:1 Fatih/İstanbul

Üsküdar: Aziz Mahmud Hüdayi Mah. Uncular Cad. Ahmet Çelebi(Hırka-i Çıkmazı Şerif No:1/3 Camii yanı Üsküdar/İstanbul - Muhafız Konağı) Tel: 0216 532 91 11 Tel: 0212 532 04 08 Faks: 0212 532 04 07 edepmerkezi.org.tr /EdepMerkezi /EdepMerkezi

/turgev /turgev

16 Lisar Academy

Since 2015 Lisar Academy has taught approximately one hundred high-school students and continues its activities. The program aims at guiding young students and providing them an opportunity to develop their future ideals. To that end, Lisar offers the students various courses on Islamic Sciences, Ottoman Turkish and Arabic in addition to workshops such as idea workshop and book analyzes. Moreover, we organized several trips in and out of Istanbul in order to strengthen their relationship. Another significant thing about Lisar, the courses of the participants are instructed by voluntary EDEP students. The- reby, not only they gain experience in teaching, but also they have a chance to follow younger generation.

17 Summer Trips Feyza Elif Kocabaşoğlu

Every summer term of EDEP we give a break to our journey of knowledge with one trip more beautiful than the other. The 2017 Summer Camp had taken place in Bursa which is the city of the saints. We had spent three days brimming with unique experien- ces. We visited many historical places that enchanted us by their magnificence. Bursa’s Grand Mosque, Emir Sultan Mosque, Green Mosque, The Tombs of Osman and Orhan Gazi were our stops for the first day of the trip. In the evening of that day, we met with Mustafa Kara to tell us about the spirituality of Bursa. For the day after, we were hosted by a private school named Yedi Renkli Cınar. We spent a whole day having fun with friends in the swimming pool and gymnasium of the school. After the feast on the garden, we attended a meeting with Mefail Hızlı. On our way, back to Istanbul, we stopped by Iznik which is one of the oldest settlements on Earth. After a 3-day journey full of joy, tranquility and contemplation, we took the scenic route home. In another lovely summer day of the summer term, we hit the road at the break of dawn to visit the shore of Şile. We stopped our bus in İncekum where we felt the fresh air and admired the majestic scenery. We had started the day with breakfast. Then we followed a path riding on horseback. We had a rare old time with our companions on the way of knowledge.

18 III. Summer school for Advanced Islamic Studies

The EDEP Center Specialization program organized the third Summer School for Advanced Islamic Studies which took place between July 31st and August 23th 2017. 20 participants were selected among applicants from Jordan, the USA, Canada, Germany, England and Egypt. On the 30th of July, Sunday night, a short orientation was organized for participants to inform them about the goals and the expectations of the program and we communed with Prof. Dr. Re- cep Şentürk, the chairmen of the executive board of EDEP. A four- week inten- sive program was followed by participants most of whom have a graduate degree. The program included some classical Islamic sciences such as Kalam, Fiqh, Hadith as well as some seminars such as Islamic Epistemology and Tradition. The language of the Summer School was Arabic and classes were held in two parts as morning and afternoon on weekdays at the Fatih branch of EDEP. The instructors who were experts in their fields such as Salih el-Gursi, Hamza Bekri, Ömer Qureshi, Mahmud Mısri, Ahmed Snobar taught in the summer school. Also for those who wanted to join, trips were organized by İhsan Academy to Edirne, Bursa and Abant Lake. Participants who actively joined the program were entitled to receive a certificate to mark their successful completion.

1. Abdurrahman Mosaad 8. Imran Salim, Lisans, 15. Nael Cajee, Doktora, Lise King’s College, Londra Harvard Üniversitesi, Amerika 2. Ahmad Ayazurrahman Irfani, 9. Layan Abdulhadi, Yüksek Lisans, 16. Noura Shamma, Yüksek Lisans, Jamia al-Karam, Nottingham Ürdün Üniversitesi Indiana Üniversitesi 3. Bassem Ghamian, Yüksek Lisans, 10. Maariyah Lateef, Yüksek Lisans, 17. Rawwad Almazloum, Yüksek Lisans, McGill Üniversitesi, Kanada Boston College, Amerika Fatih Sultan Mehmet Üniversitesi 4. Corey Shaver, Yüksek Lisans, 11. Manar Ghamian, Lisans, 18. Souhayl Maronesy, Lisans, Texas Üniversitesi, Hartford Seminary McGill Üniversitesi, Kanada San Diego State Üniversitesi, Amerika 5. Enes Erdoğan, Lisans, 12. Mariam Sheibani, Doktora, 19. Tasneem Alkiek, Lisans, Osnabrück Üniversitesi, Almanya Chicago Üniversitesi, Amerika Michigan Üniversitesi, Amerika 6. Feryal Salem, Doçent, 13. Mozynah Nofal, Lisans, 20. Ashraf Yusuf, Doktora, Hartford Seminer, Amerika Carleton Üniversitesi, Kanada Michigan Üniversitesi, Amerika. 7. Hassan Shahawy, Lisans, 14. Muzakhid Abazi, Lisans, Harvard Üniversitesi, Amerika el-Camiatu’l-İslamiyye, Medine 19 OPENING SESSION FOR SPRING

Zeynep Betül Yücesoy

Edep coordinated its second semester’s opening conference in the name of “Why In- tegrated Education?”. Prof. Recep Şentürk talked about why Edep was established, and explained the system he had been using in Edep for years. With this system, students from different departments become knowledgeable in both religious and modern sciences and are able to integrate this knowledge in academic and social life. With these abilities, they will be able to produce scientifically conducted ideas with the perspective of Islam. To help the students about that, Edep hosted Hooman Keshavarzi, who has 10 years of experience in studying psychology with an Islamic viewpoint. He was a student of mad- rasah and studied in one of the most prestigious schools in the US. He said that he had to do this on his own, but students of Edep have the opportunity offered to them without making any effort. Then, he described his therapeutic model for enhancing Muslim health within an Islamic context. He showed students that it was possible to integrate 20 Islam and their departments and gave hope for what they might do in the future. OTTOMAN DAILY LIFE

Hatice Büşra Özkan

Fortunately, we had the chance to host dear Suraiya Faroqhi in our education center in Üsküdar on 18th of November as a second Conference of Honour of 2017. Being a senior at department of History, it was a great pleasure and source of inspiration for me to meet her in our center where we learn and live in. She talked about “Ottoman Daily Life” through material sources and written documents about those materials. Mate- rial sources like coffee cups, rugs and textiles can sometimes play a major role on history writing. We can also trace intercultural and economic life’s traces from these basic materials. We learned that Chinese cup makers adopted the desired form and painted the original white cups, answering the popular demand. We also saw Turkish rugs on Renaissance paintings in Europe. We can imagine the wideness of the world. Material sources enable us to listen to ordinary people who had no voice on written documents, the cups that are found in İzmir for example showed that merchants of Kutahya made cups, their cups might be used by the common people of İzmir as an alternative to Chi- nese cups. The presentation was full of inspiration for further studies and sources for further research. 21 Law and Islamic Sciences

Şerife Leman Köybaşı

This term, Edep center aims to discuss the relationship between Islamic studies and miscellaneous sciences with planned conference series. At the opening conference, we listened to precious presentations on social sciences in general and psychology specifi- cally. This week, Edep hosted Professor Mehmet Akif Aydin who specialized in law. The lecture began with the students’ attitudes towards lessons taught in college and the education system in Turkey. Even the most successful students do not prepare be- f o r e class and do not repeat lecture notes afterwards until the day of the exams. He compared this situation with the students overseas. Since they have different education and examination systems, students in Europe study much harder and become more successful. He decided to continue with question-answer lecture style as he wanted to discuss the topics that we asked about. First question was about records of Muslim judges (kadi) and their interstate validity. Upon this question, the professor talked about Muslim judges and the recordings in Ot- toman State in general. In the period of Ottomans, Muslim judges had more missions than we

22 think. For example, they could solem- they lived in. He emphasized the con- nize marriages or give a permission do- cept of justice and supported the idea cument for imams to perform wedding that everyone who made decisions fair- ceremony. They used to perform all the ly could become a good judge. It was not work that notaries do now. Checking th- about being women or men. rough markets and bazaars was also the The question that drew the interest of duty of Muslim judges. They provided everyone there was about the possibility logistic support. Supervising the collection of taxes was also a part of their job. of transition to Shariah law. The profes- All of the operations performed by Mus- sor answered by saying that “New prob- lim Judges were reflected in their court lems bring new regulations. Islamic law book. In the past, legal experts knew Ot- needs to be renovated and adapted to so- toman Turkish language and could read cial conditions today. This renovation is records of Muslim judges. Obviously, the not about changing Al Quran Al Karim, records were very special and important. but changing our minds. The innovation of Islamic law academically needs thou- The second question was about the divor- sands of studies. We need to carry clas- cement rights of women in Islamic law. If sical knowledge to modern-day and write the husband wanted to divorce, he could new books. This cannot happen out of say that and the divorcement would be clear sky. First of all, we need to be scien- complete. On the other hand, if the wife wanted to divorce, she could go to a Mus- tifically ready. Praising Islamic law does lim judge. If one of the causes of divorce not serve to it. Without putting it into was present, the judge would divorce the practice, we could resemble Protestants married couple. At that time, non-Mus- as their churches are all empty. Every- lims also preferred Muslim judges beca- body should struggle for this as much as use their religion (Christianity) banned they can. But we need to study better and divorcement. become the best in our fields.” With the next question, the subject As Edep students, we appreciate Prof. changed to becoming women judges. He Mehmet Akif Aydin that he shared his argued that individuals were inevitab- valuable time with us. This was an insi- ly affected by their social environment, ghtful conference and made activities in culture, family, education and time that Edep much more meaningful.

23 the Sinan Architect Professor Suphi Saatçi, born in Kerkük in 1946, graduated from Mimar Sinan University in 1974. He completed his master’s degree at İstanbul Technical University. He received his PhD in 2002. He worked as a research assistant in Mimar Sinan University. Thanks to him, a lot of research was conducted in this field.

Büşra Nur Tekin

In December, Suphi Saatçi honored EDEP with a presentation on the importance of Sinan’s life and works. During his instructive and humorous presentation, he strongly emphasized these words: “Every college student who is interested in cultural history should know Sinan”. He describes Sinan as ‘Michelangelo of the East’. Sinan not only built the most magnificent constructions in the Ottoman history but also had such a universal achievement developed by himself as “central dame”. According to the Professor, in the process of construction of Madaniyyah (civilization), architecture is as important as victories and conquests. There are some constructions that are shown as the peak of madaniyyah. Su- leymaniye Mosque is one of those constructions integrated with a city as the city’s sym- bol like Notre Dame in Paris and San Pietro in Rome. He said: “Architecture is an art of shaping the space”. Sinan knew how to create a harmony between the building and space. His works created a harmony between the environment and the buildings. When you look at the skyline of Istanbul, you can see the harmony between all these constructions in different places. These perfect constructions and beautiful views of Istanbul are Sinan’s inheritance. Therefore, with the hope of pro- tecting the inheritance of Sinan, we should introduce him to the world as our pride and we should be sensitive about these precious constructions. As it is stated in Akif’s poetry:

“If you want to destroy Suleymaniye Mosque, There should be two digging tools and two workmen. If you want to rebuild Suleymaniye, 24 There should be both Suleyman ad Sinan.” Being a Dhū al-Janāḥayn Academic

Ayşenur Günaydın

The Arabic word “dhū al-Janāḥayn” years of study -which is still continuing- means “having two wings”, which refers and how he managed to live such a busy, to being a balanced person like a bird with active, and prosperous life for such a long both its wings intact, having in-depth time. In fact, on the morning of that day, knowledge in both Islamic and positive he had to present a presentation about sciences. Considering its goal to raise his interdisciplinary Ph.D. thesis which he dhū al-Janāḥayn academics, EDEP invites will be finishing soon. In his high school scholars from various disciplines periodi- yearbook, he had written the purpose cally to speak and motivate the students. of his life: To become a successful doc- We cannot deny the difficulties of walking tor and an Islamic scholar. He says that through the path of knowledge but know- he never forgot that statement he had ing people who have passed those roads written and for years he always wanted before us can ease the way for us. Getting to use his Islamic background alongside to know Prof. Dr. Ihsan Karaman has led his professional studies. Thus, at the age to such an effect. of fifty, he started the Ph.D. program in the field of History of Medicine and Eth- Prof. Dr. Ihsan Karaman, the rector of ics in Istanbul University and is currently Istanbul Medeniyet University, finished a Ph.D. candidate. He is studying on the Kadıköy Imam Hatip High school in 1980 translation and verification of Arabic and graduated with honors from Istanbul manuscripts and accepts this as the com- University Faculty of Medicine in 1986. plementary wing in becoming the aimed He became a Professor of Urology in balanced person, dhū al-Janāḥayn. 2008. According to Professor Karaman, there At the beginning of his speech, Prof. Dr. are two types of scholars: Islamic schol- Ihsan Karaman talked about his long 25 ars and Muslim scholars, neither of them He added that it is essential to have a are single winged. Islamic scholars are regular sleep pattern and that everybody equipped with classical Islamic studies, should determine the optimal amount of but they are not confined to the books sleep for themselves in order to rest and written more than 500 years ago. They manage the hard tasks to be done. And he وجعلنا are suitable for today’s academic studies recited an ayah from Sūrah al-Naba which means “And We made نومكم سباتا using their knowledge on both classical and modern sciences. On the other hand, your sleep to be rest (to you)”. In gener- Muslim scholars, are scholars of the al, we should be living according to the non-theological field are also equipped “Muslim Clock” and once we start to do so with classical Islamic studies alongside most of the difficulties will become bear- the subjects they specialize in. able and even more meaningful.

In the Ottoman Empire, there was a pri- He then talked about a remarkable life mary madrasa education before the sep- story of Dr. Rahmi Eray and continued by arate tracks of higher education, which transferring Dr. Eray’s word; “We are sent was a comprehensive Islamic education to this world to forgive and serve.” We that is not given today even in the faculty should not forget our primary goal in this of theology. Currently, we are in a system world: To worship to Allah and to serve of education where everyone is separat- tirelessly. He also recommended the fol- ed from the very beginning, the one who lowing books from Mustafa Kutlu: İlmihal knows a subject doesn’t know the other Yahut Arzuhal and Yoksulluk İçimizde. subjects at all. Hence, conflicting pro- After the conference, one could tell from fessionals who do not understand each the eyes of the students shining with ad- other began to form. We have to recover miration and hope, that the short time and continue from the place we left years spent together was spent most efficiently. ago by returning to a similar education Surely Professor Ihsan Karaman is a liv- model used in the Ottoman Empire. We ing example of an academic “having two should be studying Islamic sciences at the wings”. equivalent level of what we are studying as a major in the same four years of education. If we do so, our theologians will deserve the title of “Islamic scholar”, and those of the non-theologians will deserve the title of “Muslim scholar.”.

He continued his speech by advising on how to keep the activeness on the path of knowledge in becoming a dhū al-Janāḥayn academic. He says his philosophy to life is, to keep on going is believing that there is no other chance than to keep on going,

26 because if one stops moving we will die. Workshop on the Qadi Sijills

Edep Advanced Program has launched a new workshop on the Ottoman court records, Qadi Sijills, under the supervision of a prominent scholar in the Ottoman history, Erol Özvar. These records make a great opportunity for both historians and legal scholars due to the vast amount of information in various aspects of life such as economic transaction, marriages, divorces, relationship between members of artisans, clothing, eating habits etc. The workshop aims at developing the participants’ skills to utilize these sources efficiently in addition to introducing them to current approaches and theories in the recent scholarship. To that end, atten- dants are expected to read studies from a selected bibliography which is comprised of prominent works on Qadi Sijills to discuss them in the weekly meetings. More- over, each participant focuses on a specific issue based on her interest to examine it in the court records to share their findings with the others on a weekly basis. These findings will constitute basis for a final work which is also a good practice of making use of this rich source of the Ottoman history and Islamic law. The forty volumes of the Ottoman court records published by ISAM are the primary source in this workshop. In sum, it offers a big opportunity to indulge in this treasure and learn ways to find what they tell about the Ottoman experience. 27 WAQF Workshop

Şeyma Özdemir

The Waqf Workshop, which continues its pervision. Seminars are also organized in activities under the EDEP Specialization which academics who have been working Unit, aims to examine the process of the in this area are invited as speakers. endowments (waqfs) in the Islamic and Two seminars were held in 2018, one Ottoman world in addition to follow- in February and the other in April. The ing the studies made in this subject and seminar, which is 7th of the waqf Work- to contribute to the literature. Monthly shop Seminars, was held by the regular meetings are organized on setting up pro- participants of the seminar workshop, grams for this purpose within the scope of Sakarya University ISEAM Director As- the workshop under Mürteza Bedir’s su- soc. Dr. Süleyman Kaya and one of the 28 researchers in the same department, M. two sessions, Hatemi talked about the Emin Durmuş. In the speech titled as “In- endowments of the Islamic and Ottoman come and expenditures of school endow- traditions. He explained the relation of ments in the light of Accountant Records: the word the waqf to habs / hubus, char- Üsküdar is an example at the end of the ity and curse words. In the first period of 18th century”. They mentioned the sala- the Ottoman period, besides charitable ries of the foundations, their salaries, the foundations founded by the treasury, salaries of the foundations, the expenses there were also the uguzzat and eiz- of the other foundations, the funds of ze waqfs allocated to certain cities. He foundations and the income-expenditure added that such the waqfs were main- balances as a result of profit-loss, has tained as exceptional and informal foun- been mentioned. Thus, in the 18th centu- dations in the later periods. He described ry, a general plan of school foundations the conditions of the lands and their in Üsküdar was issued. status as mevkufelik during the reign of Süleyman the Magnificent. He also de- The 8th Workshop Seminar was given scribed the changes that these lands have by Hüseyin Hatemi under the title of experienced after the 1858 Land Code. “History of the Foundation Institute in The post-1926 process will be discussed Turkey”. In the beginning of the semi- in the second session. nar that was planned to be completed in 29 2017-2018 Courses for Advanced Program

Philosophy Courses are talking about a person who surrounds In order to know the philosophical depths of all people, you should talk about the es- our discipline we started philosophy classes. tablishment of the stage, you cannot talk about the stage.” Thus, he summarized Firstly, we took modern philosophy les- about how the philosophers constructed sons from Omer Behic Albayrak-from it. After he described the moral philoso- Descartes to Hegel-. We also read from phy of Kant and pointed to the theories philosophers’ books. This course lasted of other philosophers. He emphasized six weeks. changing thought structures with the Then we got hermeneutic lessons from change of the World. Since we loved his Selami Varlık. The lecturer who did his course, now we take the philosophy of doctorate in France told us about his the- language courses. sis subject, Gadamer and his hermeneutic These lessons have helped us a lot in un- methods. derstanding the world and science. We Later, we took “moral philosophy lessons now understand how people see the uni- after Kant” with Ayhan Çitil. This course verse. Moreover, we thought about how lasted six weeks too. He said to us “If you we should see the universe. 30 Tafsir/Exegesis after taking lessons in these subjects, we The Edep Center’s Advanced Program of- started to learn Tafsir. fers its students the opportunity to take Up until now, we have studied surah high level Islamic classes. One of these al-Fatihah from “Anwar al-Tanzil wa As- is Tafsir/Exegesis. In the classical Otto- rar al-Tawil” by al-Baydawi; a book which man educational system, Tafsir was the was accepted as one of the high-level tar- last of the subjects taught. Those who siers in Ottoman madrasahs. And surah want to learn Tafsir, first have to learn al-Mulk from “al-Kashshāf ʿan Ḥaqāʾiq at- Arabic, to understand the meaning of Tanzīl” by al-Zamakhshari, which is con- Sarf, Nahw and Belaaghah. Then, they sidered as one of the top and influential must know Fiqh/Jurisprudence, Kalam Tafsirs. And surah Yasin from “Madārik and other Ulum. Those who do not know al-tanzīl wa-ḥaqāʾiq al-taʾwīl” by Umar ibn these ulum cannot comprehend Tafsir. It Muḥammad al-Nasafi, which has been is an irony. Without understanding these taught in the Islamic world for centu- sciences one cannot understand Tafsir ries and is considered the Sunni version which is the exegesis of Quran, and all of the Zamahshari’s tafsir. Everything was this knowledge in themselves were con- taught by our teacher Mahmut Ay from structed to understand the Quran. Thus, Istanbul University. 31 Conversation With İsmail Kara Rümeysa Nur Çekici

When the date was 03.03.2018, at exactly dition and in Turkish political tradition, eleven o’clock, our precious teacher İsmail religion and state are perceived togeth- Kara came to interview with us. He began er. For example, Hakan is equal to God. with questions: These elements came into play again during the modernization period. How- “How is the relationship between the ever, it caused irregularities because of state and religion in Turkey?”. the inter-relationships.” He noted that “this relationship is prob- “Modern thought is philosophically an- lematic in Turkey and it has not been a ti-religious. Modern science does not ac- topic widely studied. Theoretically, we cept religious knowledge and revelation. can discuss an irreligious state, but cul- Furthermore, it rejects it. In the experience turally we cannot discuss this question of the Islamic world, there is a claim and a in Turkey.” To illustrate that, he gave an struggle to bring these two together. The example of the Republic. He said: “there Islamic world differs from western experi- is no equivalence of an irreligious state ence in this respect. For example, Islahat in Turkey. Because of that, they have not movements have been entered to save the removed the religion completely.” He also state and religion, not just the state. Since added: “No politician has established or the beginning of the Islamic world, they can not establish the phrase “the religion have understood religion and the world to- of the Turkish state is absent. There is no gether. They regarded modernization as a legitimacy of this sentence in Turkey.” necessity to save religion and the state and to remain Muslim. Necessity is a bad thing Here are some notes from Kara’s account: but essential. This is the beginning of the 32 “In Sunni Islamic political thought tra- modernization movements in Turkey.” This conversation took usto the question happen by chance. So, learn and under- of how modernization was related to Islam? stand the philosophical foundations of Was that contradiction or togetherness? your profession. Understand their classic “There is philosophical opposition, reli- and modern situations.” gious unity. This has both positive and “Science is a hierarchical thing, and it re- negative sides. Turkey is becoming more quires authority. We must build an idea of religious today as well as modernizing. authority that does not tolerate inculcation This indicates both a strong possibility and can come and go in all Islamic tradition and an inability to solve problems. and cultural heritage. This authority does The positive side is whereby Muslims are not mean that criticism is closed. We need taking place in the modern world. This is an understanding of the Islamic heritage a great opportunity. Actually, the modern of Islam in its true position and a way to world does not see Islam in itself. It does go and come to this miracle. Undoubtedly, not even see all the religious people. But by taking them in, they open the door this should be an understanding that cares for Muslims to take part in the modern about today’s needs. Choosing the short- world. This may also be a delusion. For in- cuts is immoral. Someone who looks at the stance, the hijab fashion show was done matter as both a possibility and a problem in America. Is this a fiasco or success? has a higher load. The hard thing is to take The downside is that there is practical co- the two together. The purpose is to find a operation despite the philosophical con- safer way between the opportunity and the trast between modernization and Islam. problem. There is much that we can benefit These problems have to be worked, crit- from from modern thinking to understand icized and passed to a higher level in all our own issues safely and correctly. What is areas of specialization. Definitely, when important here is to distinguish the essen- we do this, everything will not be solved, tial elements from the beneficial elements. but we will give a big input to the solu- So, you have to know the philosophy and tion pool. The intellectual resolution of a depth of your field. He gave thanks to us by problem is a huge thing, even if it is not wearing a coat of responsibility.” actually resolved. We are not responsible for the implementation but we can show We express our gratitude to him for his that it is feasible.” encouragement, we are looking forward to his augmentation and his work. “We have already found ourselves in the modern world. We have to build a new world by staying Muslim. It needs a different time. The important thing is to understand the problem as an idea reg- ularly and adequately in its place. If we can do this, we have the opportunity to correct the problem. Otherwise, it may recover by chance. Something that you do not understand at the top level can only 33 ORIENTALISM AND CONCEPTS OF HADITH -Conference with Professor Doctor Bekir Kuzudişli- Azra Levent

Bekir Kuzudişli, a lecturer at the Faculty of in Islamic Hadith culture as a headstone Theology at Istanbul University was host- and it just tries to understand the hadiths ed for EDEP İhtisas conference series in in a literal sense. However, he stated that; March. The subject of the conference was, according to classic Islamic Hadith cul- “Orientalism and Concepts of Hadith”. ture the Hijri second century means the He began his presentation by answering process of the collection of hadiths, the questions; what is orientalism exact- orientalist system accepts this century as ly, does it have a systematic structure, a period in which hadiths were fabricated should we refuse or benefit from it, how by mutual narrators. can we benefit from it if accepted? Af- Kuzudişli express that there are three terwards, he mentioned that the histo- approaches to orientalism in Islamic Cul- ry of orientalism relies on the system of ture. The first one accepts it, the second Goldziher and Schacth. Furthermore, he one rejects it and the third one tries to expressed that whoever wants to write benefit from its studies for new search. something about Hadith or Islam has to Kuzudişli said that we cannot ignore refer to them in the West. their studies, we have to benefit from Kuzudişli illustrated that orientalists their studies. Well, how can we benefit generated their system and concepts of from their studies? He underlines that Hadith and he gave a “mutual narrator” we have to investigate orientalist stud- -which is used completely different in ies objectively and explain their studies Islamic Hadith culture- as an example. methodologically. Thus, we can analyse Moreover, he said that the orientalist sys- the orientalist system and do alternative 34 tem ignores the methods which are used studies in them. EUTHANASIA AND WITHHOLDING TREATMENT: AN ISLAMIC LEGAL ANALYSIS Şeyma Özdemir

EDEP’s Specialization Programme hosted the subtype of passive euthanasia. Bay- Tuba Erkoç Baydar to present her PhD dar noted that the euthanasia has started thesis named Euthanasia and Withhold- to be considered important when its re- ing Treatment: An Islamic Legal Analy- sults bear upon the law. It is now legal in sis. This thesis has a key position as an some countries. Then, she answered some interdisciplinary study which has both questions like “What is human? What is Islamic legal aspects and bio-ethical is- death?” both from the Islamic and non-Is- sues. The study also has a philosophical lamic point of view. According to Islamic background by dealing with the questions perspective, a person who is in vegeta- on human autonomy, the value of life, tive state is considered nâtık bi’l-quwwah the sin of murder, the prohibition of su- even he is not bi’l-fiil. So, the definition icide, the belief that life is a test, and the of human still includes him. On the other idea of life as a sacred trust given to us. hand, such people are considered as only Baydar specified that the “euthanasia” is a living organism medically, in brief, they implied to untreatable patients and has are not literally human. In the title of two types: active and passive euthana- treatment, Baydar used Gazzali’s classifi- sia. It is an original part of the study that cation of treatment which is also an orig- Baydar adds “withholding treatment” as inal aspect of the study.

35 Completed Theses This year has been prolific for our advanced program members. Our coordinators, Merve Özdemir Özaykal and Tuba Erkoç Baydar, finished their dissertations. Among our researchers, Şeyma Özdemir, Halime Çınar, Nimet İpek, Birnur Deniz, and Şeyma Nur Temel completed their MA thesis. Here are the titles and abstracts of their studies:

Tuba Erkoç Baydar Euthanasia and Withholding Treatment: An Islamic Legal Analysis

Euthanasia and the withholding treatment constitute the two most important problems encountered at the end of life. Euthanasia, literally meaning “good death,” refers to the act of killing untreatable patients out of compassion. As for withholding treatment, it refers to the act of failing to initiate or terminating futile treatment when it is predicted that death cannot be prevented. These two issues, which are heavily debated due to previously unimaginable developments in the field of medicine, need to be resolved on the religious, philosophical, ethical, and legal levels using interdisciplinary analysis and a holistic perspective. However, it is evident that although the philosophical, legal, and ethical aspects of the issue have been the topic of many studies worldwide, its religious aspect has been neglected. For this reason, this thesis, which takes up the topics of euthanasia and withholding treatment from a fiqhi perspective, will make examination of the religious aspect of these issues as its primary goal, though it will touch on the other aspects to the extent that they are related to the subject at hand. This thesis deals with the question of how considerations like human autonomy, the value of life, and the impact of psycho-social and economic factors should be situated against considerations like the inviolability of life, the sin of murder, the prohibition of suicide, the belief that life is a test, and the idea of life as a sacred trust given to us. Individual rights and freedom, free will, honor, and the meaning of death are discussed in examining the untouchable, inalienable, and indispensable right to life and the potential violation of that right by its possessor.

Merve Özdemir Utilization of the Body and Organ Transplantation According to Islamic Law

With the widespread adoption of transplantation medicine in the twentieth century through the use of the most complex products of medical technology, ethical and religious problems surrounding organ transplants have begun to occupy the agenda of Western and Islamic bioethics communities. The goal of this study, which aims to contribute to the relevant literature from an Islamic perspective, is to convey the classical and modern Islamic viewpoints on the use of the hu- 36 man body and human organ donations and discuss current problems of organ transplantation. In this context, the legal status of the human body and its individual parts at the basis to the rights of God-rights of the human distinction, which is specific to Islamic law, will be examined in the relevant literature, along with personal and property rights, the limits of the right to utilization of the human body and basic principles. In the next stage of discussion, the necessity and the need for organ donation and transplantation -practices that infringe at a basic level such principles as the honour and inviolability of the human body- are to be addressed as foundations for legitimacy within the context of the principle of maslahah (public good). Practical issues related to organ transplantation are also discussed in terms of their ethical, legal and religious dimensi- ons, especially issues that are cause for great controversy, such as transplantation from brain-dead and anencephalic patients, of non-life saving organs and tissues, such as the face, upper and lower extremities, and reproductive organs. The cases debated are treated fundamentally as benefit-cost balance problems.

Şeyma Özdemir Monetary Instabilities in Ottoman Empire During the Late 16th Century and Şemseddin Ti- murtâşî’s Treatise Named “Risâle Fi’n-Nükûd”

In the second half of 16th century, both the Ottoman monetary system and the money value were influenced by the excess of foreign silver currencies, increase in population, rise in prices and long lasting wars. Also, the akçe’s silver content was reduced to a large extent by the debasement in 1585. In the following period, disagreement on the value and rate of the coins arose in the area of law, which can be seen in the judicial records. In this context, this thesis examines a prominent Hanafî jurist Semseddin Timurtâsî’s (d.1599) treatise “Risâle fi’n-Nükûd” which tackled the money and exchange movements in his time. This treatise classifies and analyses the problems based on the changing values of the coins which influenced the contracts, especially contracts of muâmele-i ser’iyye. In this thesis, methodology of the jurists was suggested as one of the causes of this period’s problems and Timurtâsî’s solution offer was explained. Beside, Risâle fi’n-Nükûd which is originally in Arabic was translated to Turkish.

Halime Çınar Simnânî’s “Ravzatu’l-Kudât”in Hanafi Edebu’l-Kâdî Literature

In classical Islamic law, edebu’l-qadi/edebu’l-qada indicates that the rules should be followed by judicial institution and qadis in particular. And broad literature developed around this subject. One of the authors who wrote in this literature was Simnânî. This study analyses V. century author Simmânî’s Ravzatu’l-Qudât work by comparing it with Hanefi edubu’l-qadi literature and commentates its contributions to the literature. Sim- 37 nânî used a new method by classification his topics in Ravzatu’l- Qudât as (1) qâdî, (2) claimant, (3) defendant, (4) the ways for sentence, (5) juristic subjects that judge on them and (6) history of those who entrust the qadiship and who was entrusted the qadiship. Furthermore, he provided a substantial contribution to the literature by analyzing subs- tantive fiqh’s subjects one by one in classical method but by approach of lawsuit in fifth section entitled ‘juristic subjects that judge on them’. He was not a qadi but he attended the lectures of Dâmegânî’s (el-Kebir), who was a qadi’lqudât during thirty years in Bag- dad center of Abbasî caliphate, and observed the lawsuits which he carried on for a long time. Simnânî frequently referred to those observations on Dâmegânî’s lawsuits, because of that there are significant facts about history of law in the book.

Nimet İpek Tahir al Mevlevî’s Work Titled Kudemâ-yı Mevleviyye This study relies on the work which was penned by Tâhir al Mevlevî (1877-1951) who is a poet, mystic, and scholar. He lived both late Ottoman and early Republican eras. The book, which is named as Kudemâ-yı Mevleviyye, is about Mevlevi order and Tâhir al Mevlevî was a follower of it as well. The study includes one introductory and two main chapters. In the introductory chapter, menkıbe term is briefly narrated and put emphasis on mena- kibname genre in Turkish Islamic Literature. In the first chapter, after briefly inscribing his life, Kudemâ-yı Mevleviyye discussed through the examination is elaborated according to its content and style. On the other hand, it is compared with some sources such as Manâ- kib al-Ârifîn, Risâle-i Sipehsâlâr and Sefîne-i Nefîse-i Mevleviyân. In the second chapter, the text of Kudemâ-yı Mevleviyye is adapted to recent alphabet according to transcription system with comparison of two copies. Index of names, places, and books is presented, as well. In the final chapter, I have evaluated some remarks about the work.

Birnur Deniz In The Pre-Ottoman Central Asian Hanafi Fiqh Bay’ Al-Inah Bay’ al-inah is a transaction that is conducted in order to get a loan or bring profit. It is defined as a cash buy-back sale in exchange for a lower price than the one in the first cre- dit sale. It is also titled as al-mu’amele al-shar’iyyah and tawarruq. Islamic jurista were in conflict about the provision of this transaction. This thesis demonstrates how the Hanafi jurist tackled the issue from the first years of hegira to the Ottoman period to determine the provision and the nature of bay’ al- inah. To that end, I investigated the discussions on the buy-back sale in exchange for a lower price than the one in the first sale and the clari- fications of bay’ al-inah. The main purpose of this study is to define the perception of this contract from the early period of madhabs until the Ottoman rule. Moreover, it presents the relationship between bay’ al- inah and buy-back transaction which are narrated by 38 Hanafi jurists as totally different contracts even if they seem considerably similar. Şeyma Nur Temel The Legitimacy of The Ottoman Dynasty in Müneccimbaşı Ahmed Dede’s Camiu’d-Duvel

This thesis aims at understanding the image of the Ottoman dynasty in the mind of a seventeenth-century intellectual, Müneccimbası Ahmed Dede (d.1702), based on his universal history, Camiu’d-duvel. It investigates the author’s various discursive strategies in presenting the legitimacy of the rule of the Ottoman dynasty in the Ottoman historiog- raphy. Written in a period when the Ottoman state experienced crisis and transformation, and the Ottoman sultans were exposed to many criticisms and challenges, an intimate officer of the sultan, Müneccimbası’s account provides an exciting opportunity to examine the attitude of the Ottoman elites about the roots of the Ottoman power and its future. In each chapter, I first offer an overview of the tools that the previous Ottoman historiog- raphical tradition had made recourse to provide the Ottoman dynasty with legitimacy and then discuss Müneccimbası’s innovative use of these tools and revision of the previous historical presentations in a way that would serve his own ideological purposes.

39 Center for Excellence in Education

Fatih Branch: Hırka-i Şerif Mah. Akseki Camii Sk. No:1 Fatih/İstanbul (The Muhafız Konağı next to the Hırka-i Şerif Mosque) Phone: 0212 532 04 08 Fax: 0212 532 04 07 Üsküdar Branch: Aziz Mahmud Hüdayi Mah. Uncular Cad. Ahmet Çelebi Çıkmazı No:1/3 Üsküdar/İstanbul Phone: 0216 532 91 11 edepmerkezi.org /EdepMerkezi /EdepMerkezi EDEP Türgev bünyesinde hizmet veren bir kuruluştur