Ottoman Education System

The purpose of this study was to investigate the internship curriculum with the approach of educating reflective teacher from the perspective of professors of Farhangian University. This study was a qualitative research by using phenomenological method. The method of data collection was semi-structured interviews. 15 professors were purposefully selected. These professors, as internship instructors in 4 consecutive semesters with a reflective teacher approach, provided the researcher with a lot of information on how to implement the program and its effects on students. Data were collected through semi-structured interviews and the text of the interviews was analyzed and interpreted using a coding (three-steps) method. The long-term relationship of the researcher as a professor of Farhangian University and the continuous observations of this research environment confirmed the validity of the research findings. Findings showed that the curriculum approach of Farhangian University emphasizes reflective action and situational practice, but content requires the use of combined (PCK) and applied knowledge. Learning is context-based and is organized according to individual situations and experiences. The program are effective by employing the strategy of reflective observation, narration, action research and lesson study; Dialectical dialogue, problem solving in education, providing reflective feedback, self-assessment and peer evaluation based on levels of success in assessment, have been able to focus on professional self-awareness, agency, willingness to learn and change, risk-taking to face challenges, professional interaction and reducing the gap between students' opinions and actions. In implementation, the program has faced challenges such as: organizational structures, rules and procedures governing the relationship between the university and education, the dominance of traditional methods in schools and the limited conditions for gaining professional experience, lack of scientific and professional support for performers by relevant authorities, scientific and research centers tailored to the requirements of the program.

Bu kitap incelemesi; İsmail Güleç tarafından yazılmış, Vadi Yayınları
tarafından 2024 yılında yayımlanan “Medrese Üniversite midir?
Karşılaştırmalı bir Okuma” adlı kitabın tanıtımıyla ilgilidir..

This review is about the promotion of the book "Is a Madrasa a
University? A Comparative Reading" written by İsmail Güleç and
published by Vadi Publications in 2024.

The Ottoman Empire was one of the principalities established in Anatolia after the Mongol invasion. The principality embarked on a conquest movement in the border region to make room for Turkmen from the east. After becoming politically more potent, this process fought with both Byzantium and Anatolian principalities and gave importance to science, art, and education. As a result, it attracted the attention of scholars in the region in a short time. Because the Seljuks had left a great scientific heritage, it was only natural that this legacy would be passed on to the state that held political sovereignty. In time, the Ottoman Principality became the center of this heritage. With Mehmed the conqueror [Fatih], the state entered a new phase and claimed the heritage of the East and the West. This study will examine the impact of the new understanding that began with Fatih on Ottoman scientific thought and education. It will also try to reveal the influence of the Fatih complex on later madrasas and educational institutions. Our sources are the Fatih Foundation and the
studies based on it.

İslâm’ın ilk kıblesi olan Mescid-i Aksa’yı bünyesinde barındırması ve Hz. Peygamber’in İsrâ ve Mi‘raç mucizesinin gerçekleştiği yer olması yönüyle Kudüs, İslâm medeniyetinin en mukaddes şehirlerinden birisi sayılmıştır. Yavuz Sultan Selim tarafından 1516 yılında Osmanlı Devleti’ne katılan ve 401 yıl Osmanlı idaresinde kalan Kudüs, 1917 yılında İngilizlerin mandasına geçmiştir. Osmanlı döneminde Kudüs, ilim, kültür, sanat ve medeniyet merkezi olması yönüyle önemini korumuştur. Bu dönemde Kudüs’te multi etnik ve dinî bir yapıdaki halk huzurlu, güvenli, barış dolu, hoşgörülü ve istikrarlı bir hayat yaşamıştır. Kudüs’te Müslümanların dinî liderliğini yürüten, dinî konularda onlara rehberlik ve irşat hizmeti sunan müftüler hakkında yeterince müstakil akademik çalışmaların yapılmaması bizleri bu alanda çalışma yapmaya sevk etmiştir. Bu çalışma Osmanlı son döneminde görev yapan Kudüs müftüleri hakkındadır. Çalışma, Osmanlı’nın son zamanlarında görev yapan ve Meşihat Arşivi’nde belgeleri bulunan Kudüs müftülerinden Muhammed Tahir el-Hüseynî Efendi, Muhammed Tahir Efendi, Şeyh Abdülkadir Efendi, Muhammed Kamil Efendi ve Muhammed Emin Efendi kapsamında ele alınmıştır. Çalışmada söz konusu bu müftülerin, kimlik bilgileri, eğitim süreçleri, icâzetnâmeleri, hizmetleri ve resmi yazışmalarıyla ile ilgili hususlar üzerinde yoğunlaşılmıştır. Çalışma nitel, deskriptif ve dönemsel bir araştırmadır. Çalışmada konuyla ilgili Osmanlı arşiv belgelerinin analizi ve değerlendirilmesine dayalı doküman incelemesi yöntemi esas alınmıştır. Osmanlı son döneminde Kudüs’te biri Hanefî, diğeri Şafiî olmak üzere iki ayrı müftünün aynı anda görev yaptığı, burada devlet tarafından farklı fıkhî mezhep mensuplarının beklentilerinin dikkate alındığı, müftülerin dinî, hayrî ve fetva hizmetlerinin yanısıra Kudüs Meclis-i İdâre-i Livâ’da görev alarak şehrin idaresinde aktif rol oynadığı tespit edilmiştir.

The linguistic aspects as well as stylistic features of course books matter as much as their contents and place in the curriculum. In the Ottoman lands, scientific education was made in Arabic and the course books were prepared accordingly. This was as well the case for mathematics. However, some manuals in this field were prepared in Turkish, the foremost vernacular language. Turkish must have been used especially as a medium for the initiation to the subject matter while its use must have been related to students' linguistic capacities in Arabic and/or Persian. In this article, Cāmìʿü'l-Ḥisāb, written by Yûsuf bin Kemāl el-Bursevî, a former student of İskender Çelebi, a renowned defterdar of Suleiman the Magnificent which was completed in Muharrem 934 (October/November 1527) is analyzed. Our focus here is the examination of the stylistic features of the text as well as the use of Turkish as a pedagogic medium.

In this study, the perceptions of organizational democracy of Turkish historical schools and minority schools with historical roots in Istanbul were compared. Population of the study: The study included 21 minority schools with the private school status, 16 of which belonged to the Armenian community, 4 of which belonged to the Greek community, and 1 of which belonged to the Jewish community, and 15 Turkish historical schools affiliated with the Ministry of National Education, which have been in service since the Republican Period, in Istanbul. The sample consisted of school administrators and teachers who were selected from these schools on a voluntary basis. A descriptive research model was used to compare the perceptions of organizational democracy of educators working in Turkish historical schools and minority schools. Employees of minority schools are mostly members of the community which the educational institution educates. The fact that minority schools have a long history like Turkish historical schools and they may have an institutionalized organizational culture in this context has been important for our study. The data were collected via the "Organizational Democracy Scale" developed and studied for validity and reliability by Geçkil & Tikici (2015).1 The data obtained through scale and questionnaire were analyzed using SPSS 22 Program. As a result of the study, the perceptions of organizational democracy of the participants working in Turkish historical schools were found to be lower than those of the participants working in minority schools. There was a significant difference between the perceptions of organizational democracy of educators working in Turkish historical schools and minority schools in favor of those working in minority schools. In this context, educators working in minority schools were observed to have higher levels of perception of democracy.

Bu araştırmada İstanbul’da bulunan ve tarihi köklere sahip Tarihi Mektepler ile Azınlık Okullarının örgütsel demokrasi algıları karşılaştırılmıştır. Araştırmanın evreni İstanbul’da Millî Eğitim Bakanlığına bağlı özel okul statüsünde 16’sı Ermeni cemaati, 4’ü Rum cemaati ve 1’i Musevi cemaatine bağlı olmak üzere toplam 21 Azınlık Okulu ve Cumhuriyetten günümüze intikal eden 15 tarihi mekteptir. Örneklem ise bu mekteplerden seçilen gönüllü okul yönetici ve öğretmenlerden oluşmuştur. Araştırmada Tarihi Mektepler ile Azınlık Okullarda görev yapan eğitimcilerin örgütsel demokrasi algılarının karşılaştırılması amacıyla betimsel araştırma modeli kullanılarak analiz yapılmıştır. Azınlık okullarında bulunan çalışanların genelde azınlıklardan oluşması ve tarihi mektepler gibi azınlık okullarının da köklü geçmişe sahip olması, oturmuş bir örgüt kültürüne sahip olacakları savı araştırmamız için önem arz etmiştir. Veriler Geçkil ve Tikici (2015) tarafından geliştirilen ve güvenirlik, geçerlilik çalışmaları yapılan “Örgütsel Demokrasi Algısı” ölçeği marifeti ile toplanmıştır3. Ölçek ve anket vasıtasıyla elde edilen veriler SPSS 22 Programı kullanılarak analiz edilmiştir. Araştırma sonucunda Türk Tarih Mekteplerinde görev yapan katılımcıların örgütsel demokrasi algısının Azınlık Okullarında görev yapan katılımcılardan daha düşük olduğu görülmüştür. Türk Tarihi Mektepleri ile Azınlık Okullarında görev yapan eğitimcilerin örgütsel demokrasi algısı arasında Azınlık Okullarında görev yapanların lehine anlamlı fark görülmüştür. Bu bağlamda azınlık okullarında görev yapan eğitimcilerin daha yüksek düzeyde bir demokrasi algısına sahip oldukları gözlemlenmiştir.

The published treatises stored in the corpus of the British
Library (Or 2691) were written by a Samaritan theologian and
litterateur Ibrāhīm al-ʻAyyah and contain a brief summary of a
Samaritan religious doctrine of XVIII–XIX centuries. The text is
preceded by the introduction, where the publisher describes a creative
biography of al-ʻAyyah, revises his religious study and analyzes the
sources used by the theologian while making four theses under
consideration. The researcher comes to the following conclusion: the
treatises written by Ibrāhīm 1781–1785 and devoted to explanation
of principles of Samaritan doctrine and ritual depending genetically
on Muslim theological and jurisprudential context. Thus, al-ʻAyyah
performs the references of Muslim doxographers about Mutazili
and Jahmi conceptions, debates with philosophers-peripatetics and
appeals to works by al-Bayḍāwī (d. 1286) and al-Damīrī. Separately,
the author discusses connection between Midrash traditions given
by Ibrāhīm and Midrash literature (Bamidbar Rabbah, Chapters of
Rabbi Eliezer).
Keywords: Samaritans, Pentateuch, Samaritan Pentateuch,
Kalam, Apologetic Treatises, Ibrāhīm al-ʻAyyah, Sikhem, Midrash
literature.

Osmanli Devleti, Beylik doneminden itibaren egitim ve ogretim faaliyetlerini tanzim etmis ve teskilatlandirmistir. Egitim kurumlari vakiflar yolu ile yurutulmus boylelikle ilmiye sinifi icin istihdam alani da saglanmistir. Bu calismada klasik donem Osmanli Tarihinde egitim-ogretim faaliyetleri ve teskilati ele alinmaktadir.

The linguistic aspects as well as stylistic features of course books matter as much as their contents and place in the curriculum. In the Ottoman lands, scientific education was made in Arabic and the course books were prepared accordingly. This was as well the case for mathematics. However, some manuals in this field were prepared in Turkish, the foremost vernacular language. Turkish must have been used especially as a medium for the initiation to the subject matter while its use must have been related to students' linguistic capacities in Arabic and/or Persian. In this article, Cāmìʿü'l-Ḥisāb, written by Yûsuf bin Kemāl el-Bursevî, a former student of İskender Çelebi, a renowned defterdar of Suleiman the Magnificent which was completed in Muharrem 934 (October/November 1527) is analyzed. Our focus here is the examination of the stylistic features of the text as well as the use of Turkish as a pedagogic medium.

Osmanlı Devleti ve 18. yüzyılda Kudüs şehrine ders vermek için gelen âlimler

Özet
Kudüs’e gelip buraya yerleşen âlimlerle ilgili birçok araştırma yapılmıştır. Fakat bu araştırmalar, söz konusu âlimlerin kişiliklerine odaklanmış; devletin bu âlimlerle ilişkisini ele almamıştır. Bu çalışma, Osmanlı arşivi dışında o döneme ait bazı Osmanlı kaynakları ve belgelerinin yanı sıra ilmi kadronun oluşumu üzerine en önemli referanslar arasında yer alan biyografi kitaplarına ve Kudüs Şerî Mahkeme kayıtlarına dayanarak bu konuyu derinlemesine ele almaktadır.
Bu çalışma giriş bölümünde Kudüs’ü, İslam dünyasının çeşitli yerlerinden gelen âlimlerin çekim noktası olması yönüyle ele almaktadır. Daha sonra 18. yüzyılda ders vermek için Kudüs’e gelip yerleşen âlimleri tanıtmakta ve bu âlimlerle devlet arasındaki ilişkiyi ortaya koymaktadır. Bu bağlamda devletin şehrin elit ve seçkinler listesine giren âlimlerle ilişkisine dair sorulan sorulara cevap bulmaya çalışmaktadır. 
Çalışma, dışarıdan gelmesine rağmen şehirde baskın olan siyasi atmosfer nedeniyle kentin saygınları arasında yer bulan âlimlerin büyük bir kısmını tanıtmakta ve buna karşın devletin icraatlarına muhalefet etmeleri sebebiyle ilmi ve dini mevkilerde çalışmış bazı eski Kudüslü ailelerin hizmetlerinden vazgeçildiğini ortaya koymaktadır. Bu da şehir içindeki sosyal hareketlilik için bir fırsat olmuştur.
Anahtar Kelimeler: Osmanlı Devleti, Kudüs, Dışarıdan gelen bilim adamları, Eğitim kadroları, Müftü, Nakîbu’l-Eşrâf.
The Ottoman state and Scientists coming to teach in the city of Jerusalem during the eighteenth century
Abstract
There have been many studies on the scientists of Jerusalem, including the foreign scholars who come to it. The focus of these studies was on these scientist. However, the relationship between the state and the foreign arrived scientists to reside in the city of Jerusalem has not been verified. This study deals with this issue in depth, relying on the translated books, which are among the most important references other than the Ottoman archives on the formations of the scientific body, and relaying on the records of the Sharia court in addition to some Ottoman documents and sources of that period.
The study focuses on the fact that Jerusalem is a attractive for scholars from all over the Islamic world. It also identifies the scholars who came to Jerusalem in the 18th century, and reside there for teaching. The study then monitor the relationship between those scientist and the state. The study discusses these matters to reach an answer to the questions raised about the relationship of the state in these scientist becoming the elite and dignitaries in the city.
The study reveals that the majority of the foreign scholars found a place among the city's dignitaries due to the political atmosphere that prevailed in the city, which led the state to dismiss some ancient Jerusalem families in the important scientific and religious positions as a result of its opposition to the state procedures. which gave an opportunity for social mobility within the city.
Keywords: Ottoman Empire, Jerusalem, foreign scholars, educational posts, mufti.
الدولة العثمانية والعلماء الوافدون للتدريس في مدينة القدس خلال القرن الثامن عشر
ملخص
تم إجراء العديد من الدراسات حول العلماء في مدينة القدس شملت العلماء الوافدين حديثا للاقامة فيها، وتركز الحديث في مجملها عن ذاتهم، غير أن علاقة الدولة بالعلماء الوافدين لم يتم التحقق منها، تتناول هذه الدراسة المسألة بعمق اعتمادا على كتب التراجم التي هي من أهم المراجع خارج الأرشيف العثماني حول تشكيلات الهيئة العلمية، واعتمادا على سجلات محكمة القدس الشرعية، بالإضافة إلى بعض الوثائق والمصادر العثمانية الخاصة بتلك الفترة.
تتناول الدراسة في التمهيد كون القدس نقطة جذب للعلماء من كافة أنحاء العام الإسلامي، وتنتقل للتعريف بالعلماء الذين وفدوا إلى القدس في القرن الثامن عشر وأقاموا فيها للتدريس، ثم تنتقل لرصد العلاقة بينهم وبين الدولة؛ للتوصل إلى اجابة على التساؤلات المطروحة حول علاقة الدولة في وصول العلماء الوافدين إلى قائمة النخبة والأعيان في المدينة.
تكشف الدراسة أن القسم الاكبر من العلماء الوافدين وجدوا مكانا لهم بين أعيان المدينة بفضل الأجواء السياسية التي سادت في المدينة، وأدت إلى إستغناء الدولة عن خدمات بعض العائلات المقدسية القديمة في المناصب العلمية والدينية الهامة، نتيجة معارضتها لاجراءات الدولة، الأمر الذي أعطى فرصة للحراك الاجتماعي داخل المدينة.
الكلمات المفتاحية: الدولة العثمانية، القدس، العلماء الوافدون، الوظائف التعليمية، المفتي، نقيب الأشراف.

The linguistic aspects as well as stylistic features of course books matter as much as their contents and place in the curriculum. In the Ottoman lands, scientific education was made in Arabic and the course books were prepared accordingly. This was as well the case for mathematics. However, some manuals in this field were prepared in Turkish, the foremost vernacular language. Turkish must have been used especially as a medium for the initiation to the subject matter while its use must have been related to students’ linguistic capacities in Arabic and/or Persian. In this article, Cāmìʿü’l-Ḥisāb, written by Yûsuf bin Kemāl el-Bursevî, a former student of İskender Çelebi, a renowned defterdar of Suleiman the Magnificent which was completed in Muharrem 934 (October/November 1527) is analyzed. Our focus here is the examination of the stylistic features of the text as well as the use of Turkish as a pedagogic medium.

ÖZ Osmanlı döneminde klasik eğitim kurumlardan Medreselerin programlarında ağırlığı zamanla Dini ilimler oluşturmuştur. Dini İlimler ve akli ilimler 17. Yüzyıla kadar beraber götürdükleri görülmektedir. Osmanlı devleti de diğer devletler gibi kendi vatandaşlarını kendi düşünceleri doğrultusunda yetiştirmek amacıyla eğitim-öğretim müesseseleri kurmuştur. Devlet ve çoğunlukla vakıflar aracılığıyla kurulan ve devletin kuruluşundan yıkılışına kadar çeşitlenerek gelişen bumüesseseleri iki ana guruba ayırabiliriz: 1. Örgün Eğitim Müesseseleri 2. Yaygın Eğitim Müesseseleri. Tanzimat'tan sonra batı tarzında okullaşmaların başladığı görülmektedir. Tanzimat ve sonrasında oluşturulan eğitim kurumlarında Din eğitimi olarak değerlendirilebilecek öğretim faaliyeti sürekli en önde yer almıştır. Osmanlı'da medreselerin zaman içinde Kuran-ı kerim kıraati, Hadis eğitimi ve Tıp eğitimi veren kurumları da içinde çıkarmıştır. Cumhuriyet'tekitevhit-i tedrisat kanunuyla resmen kaldırılmışlardır. Anahtar kelimeler: Osmanlı Devleti, Medreseler, Eğitim, Türkiye Cumhuriyeti
Education systeman deducation alinstitutions in Ottoman Empire ABSTRACT In the classical educational institutions at the madrasas of the Ottoman period, there had been a gradual focus on religioussciences. It can be observed, that religious sciences and spiritual sciences were put together until the 17th century. The Ottoman Empire, as other states as well, established education alinstitutions to bring up their national sade quateto ist own thoughts. These institutions, which were founded by the state and foundations and which increased and became more and more diverse from the founding of the state toits downfall, can be divided intot womain groups: 1. Formal educationalinstitutions. 2. Non-formal educationalinstitutions. After theTanzimat, the distribution of Western style education can be observed. In the educationalinstitutions founded duringt he time of Tanzimat and there after, the educationalactivities which can be seen as religious education, took consistenly place at the forefront. Quranrecitation, had it h education and medical education were given gradually in them adrasas of the Ottoman. These institutions were officially abolished by the law of tevhit-i tedrisat (unification of the education) in theTurkish Republic.

The linguistic aspects as well as stylistic features of course books matter as much as their contents and place in the curriculum. In the Ottoman lands, scientific education was made in Arabic and the course books were prepared accordingly. This was as well the case for mathematics. However, some manuals in this field were prepared in Turkish, the foremost vernacular language. Turkish must have been used especially as a medium for the initiation to the subject matter while its use must have been related to students' linguistic capacities in Arabic and/or Persian. In this article, Cāmìʿü'l-Ḥisāb, written by Yûsuf bin Kemāl el-Bursevî, a former student of İskender Çelebi, a renowned defterdar of Suleiman the Magnificent which was completed in Muharrem 934 (October/November 1527) is analyzed. Our focus here is the examination of the stylistic features of the text as well as the use of Turkish as a pedagogic medium.

Manuscript number 888 of the Collection of Arabic manuscripts of the Royal Monastery of San Lorenzo of El Escorial (Spain) contains a small treatise composed by physician and pharmacologist ʿĪsā b. Māssah al-Baṣrī (9th century). This work offers a detailed description of different causal agents that originate the sexual impulse and its culmination, the coitus. The treatise enumerates and interprets the physical factors that conform man’s sexual response, which is viewed as a purely physiological process, as well as the cultural and psychological factors that shape and modulate the sexual preferences of each individual.

In a statement made by the Prophet (saw) about himself and Ali (ra), he expresses that he himself is Daru’l Hikmah (the
City of Knowledge) and Ali is the Gate to this City. This statement gives important messages. Our article is written as
the analysis of this context. The article also looks into the answers of the following questions: Why did the Prophet call
himself Daru’l Hikmah? How should this be understood, considering the meanings of the words dar and hikmat? Why are
all prophets and Prophet Muhammad (saw) daru’l hikmahs? What can be said about Daru’l Hikmah and its relationship
with Qur’an and Sunnah.

İsmail Yiğit,  Leys Suud Casim, Ömer Yahyavî
بسم الله،
-1 ماذا تقولون حول عدم ظهور "السيرة النبوية" كفن مستقل من فنون العلم في القرون الأولى من الإسلام،
بينما صارت فيما تلاها من القرون ولاسيما في العهد الحديث محل اشتغال واهتمام مستقل؟
-2 ما يلفت النظر في يومنا هذا هو وجود تصوُّرَيْن متضادَّيْن حول الرسول... فمن جهة هناك تصور حول
الرسول حاكه العالم الإنساني مبني على كونه "متسامح" و" يميل الى التوافق".. ومن جهة أخرى هناك تصور
يغذيه بعض الحركات الإسلامية مبني على كون الرسول "يدعم العنف" و"معاند".. علما أن التصور الأخير
يفتح الباب أمام اشتداد تيار "الإسلامفوبيا". فمن أجل تشكيل تصور صحيح حول الرسول، من أية مصادر
يجب الاطلاع على "السيرة النبوية"؟ وكيف تقرأ هذه المصادر؟
-3 هناك جدال حول سلامة روايات السيرة النبوية.. وهناك نداءات  مثل نداء أكرم ضياء العمري  بضرورة
تطبيق معايير معينة لتثبيت الروايات الصحيحة وخصوصا معايير أصول الحديث. ماذا تقولون حول هذا
الموضوع؟
-4 ماذا تقولون عن استنباط مقاييس الصواب والخطأ، والحلال والحرام في عموم مناحي الحياة من العقيدة الى
الفقه ومن العبادة الى الحياة الاجتماعية من السيرة النبوية مباشرة، بدلاً من التعويل على العلوم الإسلامية
كالعقائد والفقه وسائر العلوم؟ كيف يجب الربط ما بين علم "السيرة النبوية" وسائر العلوم الإسلامية؟
الإستفسارات

One of the reasons for Prophet Muhammad (p.b.u.h.) being sent to this world was to deliver the message. His is an
example for us in all aspects of life, including in delivering the message. However it has become apparent today just how
little we benefit from this example that was sent to us. Why is that there is not adequate emphasis placed on the life of
the Messenger of Allah in activities of delivering the message and calling unto Islam? What must delivering the message
and calling unto the right path mean for a Muslim? What can be said about the content, method and mannerism in
doing so? How can this realm be built under the guidance of the Seerah? This article attempts to answer these questions
without going into great detail.

Gönderilme gayelerinden biri tebliğ ve davet olan Hz. Peygamber'in (s.a.s.) hayatın tüm alanlarında
rehberliği ve örnekliği olduğu gibi bu alanda da vardır. Ancak, bugün Müslümanlar olarak bu örneklikten ne
kadar istifade ettiğimiz ortadadır. Acaba tebliğ ve irşad faaliyetlerinde neden istenilen düzeyde siyer vurgusu
ve örnekliği yoktur? Tebliğ ve davet bir Müslüman için ne ifade etmelidir? Bu işin muhteva, yöntem/
usul ve üslubuna dair neler söylenebilir? Siyerin rehberliğinde bu alan nasıl inşa edilir? Bu makalede fazla
detaylandırmadan bu sorulara cevap aranmaya çalışılmıştır.

This essay treats the criticisms voiced by Ali al-Qari to Muhyiddin Ibnu’l-Arabi, who is among the most important
mutasawwifs. Before Ali al-Qari’s criticisms, the general views of Islamic scholars on Ibnu’l-Arabi and the works they have
penned in this regard are recalled, and the general reasons for his criticism are addressed. The final segment of this piece
treats Ali al-Qari’s criticisms.