" ال سرَّ وأخْفَى" المعنى والدلالة دراسة تفسيريَّةٌ تحليلية
In our paper, the meanings of the words "secret and hafa" in the 7th verse of Surat al-Taha in Qur’an. These words in our study are discussed in terms of faith and flow.
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In our paper, the meanings of the words "secret and hafa" in the 7th verse of Surat al-Taha in Qur’an. These words in our study are discussed in terms of faith and flow.
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The recent rhetoric of the "end" or "failure" of multiculturalism in Europe and beyond came as no surprise to anthropologists. Moreover, the statements made by leading politicians of key European economies seem as though they are based on the decades old anthropological critique of the consequences of the failed implementation of multicultural policies in Europe and on the global level. It is as though the messages we have been getting over the course of the last few years – that multicultural policies are contraindicated, that they weaken the contacts between cultures, rob individuals of the right to change and chose their identities and strengthen intra-cultural mediators of power, with patriarchy, violence against women and children, leaving school, religious fundamentalism and even terrorism as main consequences – are being read by politicians from anthropological analyses of abuses of collective "cultural" rights. The paper considers the nature of this similarity between the discourse of politicians and anthropologists with a special emphasis on the status of "Islam" in them, and discusses whether it is congruence or mere coincidence of stances toward minorities, immigrants and cultural differences, as toward the regulations which were tasked with protecting this diversity as a fundamental European value which today, at least at the rhetorical level, seems to be fading.
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The Qur'an considers both one path (sirat) and many ways (subul) simultaneously as a direction to righteousness and religiosity. The same kind of one and many has been revealed about wickedness and unrighteousness as well. Now, the question arises here, what is the relationship between plurality and unity in both righteousness and unrighteousness? I think considering these questions will offer a new perspective in regard to 'unity and plurality' which is an important issue in a pluralistic world such as ours. In order to respond to these questions, it would be significant to illuminate the relationship between many divine ways and the one divine path on the one hand, and to clarify the distinction between divine ways and devil ways on the other.
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The motif of the apocalypse has fascinated mankind from the very beginnings of oral history and is present in various myths and religious traditions, finding its expression in the art of all time periods. Even today it hasn't lost its grip on human imagination. In modern Islamic contexts, the phenomenon of the apocalypse incorporates anti-western ideologies, which reflect, to a large extent the socio-cultural heritage of former anti-colonialist struggles, as well as the anti-imperialist attitudes which are present in a large number of contemporary Muslim societies. When paired with apocalyptic narratives, these notions can lead to negative essentializations of so-called "western morals and ethics", which are subsequently interpreted as a clear sign of the End times. Aside from the wider consideration of the symbolism of Islamic apocalyptic narratives, the paper will deal with a critical analysis of the visualizations of the Signs of the Last Day books by religious author Hayrun Yahya, who considers the topic of the apocalypse, as presented in the Koran and hadiths, in an affirmative light. We will attempt to puzzle out why the textual version of Signs utilizes certain quotes from the hadiths, while other, equally relevant quotes are avoided. We will rely on the so-called "interdiscursive" aspect of the enclosed quasi– documentary film, or rather, the heterogeneous elements which make up its audio-visual "text". This analysis should uncover the ideological notions behind this specific instrumentalization of scripture for the aim of religious, cultural and moral critique of contemporary (both Muslim and non-Muslim) societies; however, we will also attempt to point out the multifunctional idea – suggested to the viewing/reading audience of apocalyptic narratives – that Judgment day is near, and can come around at any moment.
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Generally speaking, many patrilineal and patrilocal communities highly appreciate male fertility. In islamic societies Qur'an dogma givs strict preference to patrilinearity over matrilinearity, and ascribes primary importance to the biological fatherhood. The reader of Qur'an will, in the Surat Al-Ahzab, come across the verse "Name your adopted sons after their fathers, that is more just with Allah", while one of the experts on Arabic literature emphasizes the fact that male characters in many stories stand out through their fatherhood, especially the one expressed in relation to their sons. In such social context – shaped mainly by the absolute authority of faith – reproductive "incompetence" of an individual is reflected through specific biological "defect" which primarily stigmatizes male population. Thus, women are those who most often take over "the guilt" of infertility. Discussing some elements of islamic bioethics this paper shall focus on the issues whether and how new reproductive technologies are being used for treatment of male sterility in these societies, as well as whether it is – by their practical use – possible to decrease tensions that emanate from the conflict of male reproductive "unfulfillment" and traditional notions of the purity of the descent (nasab).
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Considering variety of pedagogical approaches and methods of educational and upbringing activities in the teaching class of the Islamic religious studies a question comes to mind: Should we persist on approach and method that is primarily oriented towards the content or should we support the approach and the method that is oriented towards students? Contemporary pedagogical theory and practice often point out the weaknesses and deficiencies of classical approach and organisation of teaching process and it stresses upon the need to make improvements therein underlining the necessity to create a contemporary teaching technique that is based upon material and technical possibilities of educational and upbringing institutions and upon capabilities of students. In order to make improvement in education and upbringing process it is needed, among other things, to create methods of learning and teaching that develops freedom and independence in students that will, in turn, enable them to creatively partake in the process end reach solutions for adopting the teaching content on their own. This requires a research study of characteristics and efficiencies of innovative teaching methods. Further, the empirical findings of this study should then be applied in order to create bases for the new methods. This article studies possibilities and the scope for innovation within teaching Islamic religious studies using the (inter)active teaching methods and new approaches to learning that can be built upon rigid, traditional teaching forms, with aim to establish adequate basic processing qualities in the process of adopting information, skills, practices and attitudes that are inspired by religious teachings.
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The subject-matter of this article is the real prospect of mehr being paid in lawsuits in Bosnia and Herzegovina. The article presents some aspects of mehr and analyzes positive regulations that are similar in their nature to mehr. Thus the analysis is made of the marriage contract and gift contract. The comparison is also made between these and the mehr. Considering the aspects of the time of payment, there are two kinds of mehr: mehr mu’ajjel and mehr muwejjel. Mehr mu’ajjel is paid straight away at the time of the marriage thus its payment is not considered here. The analyses made in this article are in regards to the second kind, mehr muwejjel which is paid later on. After the comparison between the marriage contract and the mehr we were able to conclude that there are differences in the actual effect of these two. This is so particularly with regards to formal validity; this is to say that mehr does not produce legal consequence whereas the marriage contract does. However, when mehr is compared to gift contract the comparison showed that mehr can itself be considered as a gift contract; such can produce legal consequence according to the law of Bosnia and Herzegovina. This is very important for it can bring about more responsible approach of men towards the mehr and would mean that women can exercise their rights in these cases.
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Some Arab countries, starting from 2011, witnessed a sequence of peaceful protesting demonstrations which the western media called the term (Arab Spring). But the new reality resulting from this, in its early stages up to 2013 represented an opportunity for the Islamic powers to show and disorder at the same time. Because these powers participated in the events of protesting and the peaceful an armed confrontation and pushed the Islamic political trend in general and the Ikhwan trend (Muslim Brothers) in particular to the field of the political work and experience the public party work, after being deprived, like many political movements in the Arab countries, from public legal political activity.
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Franjevačka teologija je u povodu stotinu godina svoga postojanja i djelovanja u Sarajevu (1909-2009) organizirala znanstveni skup i proslavu pod naslovom 100 godina Franjevačke teologije u Sarajevu: 1909.-2009. Znanstveni skup je održan 6. i 7. studenog 2009. u amfiteatru Franjevačke teologije, a 8. studenog – na dan blaženog Ivana Duns Škota, zaštitnika naše Teologije – održana je proslava tako što je svećeničkom euharistijskom slavlju predsjedao provincijal Bosne Srebrene fra Lovro Gavran. Za vrijeme euharistijskog slavlja izvedena je Missa Bosniensis Andrije Pavliča: Bosanska misa posvećena sv. Franji Asiškom, svim nesretnima, ispaćenima i izgubljenima ovoga svijeta, te bosanskim franjevcima i zboru Pontanima, koji je izveo misu. Zbor Pontanima je osnovao profesor naše Teologije fra Ivo Marković. Dirigirao je skladatelj Bosanske mise Andrija Pavlič (inače je dirigent zbora Pontanima Josip Katavić). Sudjelovali su Amila Bakšić, sopran; Zana Staniškovska, alt; Jasmin Bašić, tenor; Ivica Šarić, bas; i Dario Vučić, orgulje. Pokrovitelj Znanstvenog skupa i proslave je bio Željko Komšić, predsjedavajući Predsjedništva BiH. Koji je smisao Franjevačke teologije i uopće koji je smisao franjevačke škole mišljenja od srednjeg vijeka pa do danas? Evo kratkog odgovora. Franjevci, koji su bili nadareni za filozofsko i teološko mišljenje, nastojali su veličanstvenu viziju Franje Asiškog filozofski i teološko razraditi. Vizija Franje Asiškog, koja se temelji na Isusovu evanđelju, naglašava bratstvo i sestrinstvo svih ljudi, ne samo svih ljudi, nego i svih bića, to jest svih Božjih stvorenja u svemiru. Sva bića u svemiru su braća i sestre po stvorenosti. Jednakost među bićima uključuje i razliku među bićima, jer je svako biće originalno. I samo različita bića mogu biti u jedinstvu. Tom vizijom i njezinim prakticiranjem u svom životu Franjo Asiški je ponudio alternativu svijetu mržnje i nasilja, u kojem i danas živimo. To je on rekao svojom poznatom rečenicom koja glasi: “Exivi de saeculo” - “Izašao sam iz svijeta nasilja.” Izašao je iz svijeta nasilja i počeo osnivati svijet mira. Zadaća svih odgovornih bića jest izlazak iz svijeta nasilja i uspostavljanje svijeta mira, slobode i ljubavi. Zamislimo svijet bez nasilja i zamislimo svijet u kojem nasilje više neće biti moguće. Koliko su veliki franjevački mislioci tu viziju uspješno razradili i koliko su franjevci Bosne Srebrene, koji su živjeli i djelovali na Franjevačkoj teologiji, to mišlju i djelom svjedočili, to jest otjelotvorili, neka prosude drugi. U radovima sa znanstvenog skupa, koji se ovdje objavljuju, autori su obrađivali važne teme iz različitih perspektiva, pri čemu se moglo uvidjeti da je do Istine moguće doći samo dijalogom različitih perspektiva. Dijalogom uviđamo da je Istina jedna i da nas Istina sve nadilazi i povezuje u jednu zajednicu, ne samo nas, nego i cijelo čovječanstvo. Karl Jaspers je rekao: Istina je ono što nas povezuje (Wahrheit ist, was uns verbindet).
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The evaluation of Meeting of Tafsir Academics which held on 27-28 May 2016 in Ankara and Symposium of The Studies of Academic Tafsir/Ecegesis.
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With Malazgirt Victory in 1071 Turks migration began to Anatolia and Islam had found a new expansion field in the hands of Turks and spreading of Islam in Anatolia had accelerated in the period of Principalities and especially Seljuks, Anatolian Seljuks. But in the 13.centuries Mongolian influence which occurred in Central Asia and then affected to Anatolia, led to people different searches. Mongolians had vandalized where they gone through, therefore; a completely crisis period had began to in Anatolia. Especially in this period most of dervishes who got of Yesevi doctrines had immigrated to Anatolia and began to tell Islam with different ways to the people. This saints who came from Central Asia, dwelled upon to doctrines and emphasized that Islam is not a fear religion it is a love religion,and to fall for love to God rather than fear of God. In this way; this Yesevi dervishes who came from Central Asia, helped to people who fallen into crisis process and easily overcome from this process, also they exposed excellent and experienced human type with the help of advice which they gave to people in their works. In this study, in the century of 13 Religious-Sufism Folk Poetry ethical components were exposed and three great poets were examined who lived in the century of 13, such as Hacı Bektaş-ı Veli, Yunus Emre, Said Emre and also, common components which related with the ethical understandings were classified and commented on finding discoveries.
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Although Alā ad-Dīn Kayqubād, sultan of Saljuks of Turkey, had sent Altunaba firstly as an envoy due to forge friendships and later Kamāl ad-Dīn Kamyar to Jalāl al-Dīn Manguberdi, the relations between the two sultas turned into hostility after a while because of Manguberdi’s discountenance. Jalāl al-Dīn Manguberdi, who had just arrived in the region, was trying to establish new alliances in his own way, and the Emir of Erzurum, Jihān-Shāh, was one of the biggest supporters of Jalāl al-Dīn Manguberdi. Alā ad-Dīn Kayqubād tried to form an alliance against Manguberdi by making an agreement with the Ayyubids. However, as time passed, the tension between the two sides increased and the Battle of Yassiçemen took place in 1230. Jalāl al-Dīn Manguberdi was defeated in this war. This situation shows that Malazgirt has never been captured by the Khwarazmians. Sultan Alā ad-Dīn Kayqubād captured the territory of Jihān-Shāh, malik of Erzurum, who declared his loyalty and helped Jalāl al-Dīn Manguberdi, and so that Erzurum region was dominated by the Seljuks of Turkey. Then Alā ad-Dīn Kayqubād, as a result of the relations, showing a negative trend with the Ayyubids, sent Altunaba, Kamāl adDīn Kamyar and Mubariz ad-Dīn Çavlı, of his important commander, over Ahlat in 1232 Ahlat and Ahlat was annexed by the Seljuks of Turkey in 1232.
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Müslümanların Çağdaş Gaflet Tarihi Üzerine Notlar
Ülkesine, coğrafyasına ve değerlerine yabancılaşmış ve yoldan çıkmış bir topluluğun (FETÖ/PDY) ifsat ve kötülük hikâyesinin masaya yatırıldığı bir tartışma platformunda, Müslümanların gaflet tarihi başlığı üzerinden konuyu ele almak, bazılarımıza ‘meseleyi kaçırmak’ gibi görünebilir. Ancak olay tüm yönleriyle yakından incelendiğinde, yaşanan problemlerin tümünü adı geçen bir örgüte yüklemenin de gerçekçi bir yaklaşım olmadığı görülecektir. Bu kötülükler gözümüzün önünde yavaş yavaş kendi mekanizmasını kurarken neden sürece sessiz ve tepkisiz kaldığımız konusu da sorgulamanın bir parçasını oluştur-maktadır. Sürecin kendisine ses çıkarmayanların sonuçlarına aşırı tepki vermeleri tutarlı olmamakla birlikte, toplumsal davranış geleneğimizde sık görülen bir sorundur.
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Mudārabah is a type of partnership that was founded by putting labor on the one hand and capi-tal on the other, dating back thousands of years before Islam. In Islam, this partnership has been accepted as legitimate and used by Muslim societies. This partnership has included in the classic fiqh books as a separate section from the şarikah subjects. Mudārabah partnership continues to exist in various ways today. Participation finance which is developing day by day collects capital based on this partnership. Some researchers even recommend it as an alternative method to participation banking based on contemporary usury especially the interest finance system. For this reason, whether the partnership in question is of a nature to perform the task expected from it will only be revealed by knowing the historical experience. Furthermore, determining the change that this partnership has undergone in the historical process will help to understand its current situation and the way it will take in the future. Because, depending on the human expe-rience in the historical process, it is seen that some provisions and consequences of the partners-hip have changed. The partnership structures, which were simple in the first periods, have gained more and more technical features. For this reason, it is of great importance in terms of economic history to determine and how the Ottoman period partnerships were established in the 16. and 18. centuries, which business lines were widely used, and what legal problems and solutions were produced during this period. In this way, functional determinations can be made as to whether the contract will be able to fulfill the function expected today.This research tries to put forward the various legal problems and solutions faced by the conflict partnership based on Ottoman fatwa literature in the 16. - 18. centuries. Because the current problems encountered with the application have been the subject of fatwas as well as fiqh books. Fort this purpose, fatwa journals belonging to Ibn Kemal (d. /9401534), Ebu’s-su‘ud Efendi (Abū l-Su‘ūd) (d. 982/1574), Sun‘ullah Efendi (d. 1021/1612), Feyzullah Efendi (d. 1115/1703) and Yenişe-hirli Abdullah Efendi (d. 1156/1743), who stand out in terms of recognition and accessibility in the aforementioned centuries have been collected and fatwas that can be determined on the subject have been evaluated.In the Ottoman period fatwa literature, the contractual contract takes place in separate titles separate from the company department, as in the tradition of fiqh. It is understood that fatwas related with mudārabah mostly reflect the problems and solutions that arise during the applica-tion. When the prominent fatwa journal of the research subject are examined, it is seen that the mudārabah partnership has been widely used in Ottoman society in terms of both number and issues. Due to the fact that this partnership can be said to be one of the most useful tools for the capitalist to operate his capital and to meet the financing needs for the entrepreneur. It seems that some people especially women, who do not have the opportunity to trade, prefer this part-nership.Expressions such as “Zeyd Captain”, “Black Sea and the Mediterranean”, which are frequently mentioned in mudārabah related to fatwas are observed that a partnership has been made mainly in the Istanbul-centered, Mediterranean and Black Sea basins for the agricultural and commercial works in the Ottoman Empire in the aforementioned centuries. Thus, entrepreneurs seem to meet their short-term financing needs. It can be said that the fact that the mudārabah partner is active in the partnership and the passivity of the capital owner causes the parties to have more reflecti-ons in the fatwa than the other partnership types. Because, it is seen that if the mudārabah part-ner is not unjust due to the mudārabah partnership, he is not responsible for the loss in his capi-tal, and if the profits are due to the transactions against the immigration of the capital owner, the probability of the mudārabah partner is to take more risks. This situation causes the capital owner to try to impose various restrictions on the place, time and duration in order to protect the capital from loss, and even to go further, to put forward some conditions contrary to the spirit of the depository, as the depository is common to the loss in the capital or to be a guarantor to the capital. Nevertheless, it is understood that the deposi-tory did not comply with the relevant conditions too much and that in some cases the capital was lost, this was considered within the scope of injustice. One of the main points of disagreement between the capital owner and the mudārabah partner whether the capital is given as debt, treatment or mudarabah. Especially, in case mudārabah partnership makes a loss, it is seen that capital owner is trying to save his main capital, while the mudārabah partner is trying to avoid the obligation of compensation. Even, in some fatwas, capital may claim that while he took profit from the mudārabah partner, he made a profit in the event that the loss occurred while the nature of the capital was not on the agenda. He claims that he/she took the ruin in response to his/her claim that the capital owner lent. In fatwas, if the partners can not put forward any evidence or if both parties present the evidence, the evidence of debt is accepted, if no preference can be made a selection between the evidences, it is seen that if capital get lost, debt is preferable, if profit is obtained, the evidence of mudārabah is preferred. Because, the mudārabah partner with the permission of capital owner, admits that he/she delive-red the goods in capital owner, according to which he embraced capital. In this case, mudārabah partner may file suit a compensation case. However, if there is no evidence related capital owner lends, it is accepted that his/her oath related to mudārabah partner is a mudarabah. It is seen that the capital owner is trying to make a capital such as wheat, hemp, cloth and sheep in fatwas. However, if he gave a power of attorney and told him to use it, it is seen that the cont-ract of mudārabah could not draw up. In addition, except for the labor of the mudārabah partner, the claim that he added capital and was the permission of the capital owner etc. is accepted in some circumstances. It can be said that the issues of loss and detriment related to mudārabah are subject to more fatwa than other issues. Some of them appear to be due to negligence and male-volent attitude of the destructor, some to be due to negative market conditions, and others to physical adverse conditions such as the sinking of the ship. From these point, it is also possible to identify the areas where the damage was caused in these centuries. Among them, the sinking and side lying of the sea vehicles come to the fore. It can be said that in the centuries of research in the example of Mudarabah, there is no incompatibility between the fatwas and the tradition of fiqh, that is between theory and practice.
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One type of the pious foundations which subsisted from the fifteenth century until the collapse of the empire in the Ottoman Empire, which is described as a civilisation of foundation, is the money foundations. Among these money foundations, there are foundations established for the recitation of Qur’an. These foundations, like the others, had subsisted till the collapse of the Ottoman Empire, but discussions about them continued. One of the works which discusses the recitation of Qur'ān for a fee is the epistle named as “İnkāzü’l-hâlikîn” written by Birgivī Mehmed Efendī (d. 1573). He alleges in this epistle, which is well known among the modern researchers and about which there are some studies, that the recitation of Qur’an for a fee is not licit. This epistle is not only discussed today, but at the time it was written it had been discussed among the scholars. For example, Zeyrekzāda Emrullah al-Husaynī had written a refutation titled as “Risala fi cavazi akhzi’l-ucrati li-qıraati’l-Qur’an” against the epistle of Birgivi. Also, this is very rare work that discussed widely with the proofs that the recitation of Qur'ān is licit. In this article, the views of two authors will be treated comparatively only in terms of common points. The aim of this study is to discuss the juridical issue which has a social aspect from the view of two authors that have different approaches.
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The art was improved by people’s ideas. In the past, state executives who contributed the tezyini arts had an important role. The result of the support to the artists, the tezyini arts had been developed and diversified. Their productions have increased. It is proof that the importance of calligraphy writings, especially the Koran, was the most precious gift among the states at the time. The contribution of different regions added as well as Turkish civilizations contributed. Safavid Empire was the most contributing state to the art except the Turks. The value that the Shahs give to the arts and artists at the time is the most important part of the development. The art of illumination, which is included in the ornatent arts, has progressed, thinned and diversified with these developments. I choose as my studying of the number of 48 the Koran in Topkapı Palace Museum Library the Treasure entrusted. The Koran is the most important example of the Safavid Shahs contribution of illuminated manuscript. This work is dated 980-95 (1572 M.-86) and 49.5 – 31-3 sizes. Şirazlı Abdulkadir elHuseyni was the calligraphist and he was the most famous calligraphist of the period. Muhammed bin Taceddin Haydar was the illuminator. Each page of the work is a complete full page ornament. The Koran ornament is an example that has not been seen until now.In this work, as much as it is never mentioned, has been given to the design fiction and infinity understanding that are never seen in the Koran’s ornament. In particular, Falname, which is very rare in Ottoman writings, has found as much as 12 pages in this work. This feature even shows how rare the work is. The design of the Koran was evaluated and examined by eight different groups. In addition to this, motif richness and techniques are explained and a general presentation of the work was made.
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Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.
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Turkish tradition and Islamic law were of determinant feature in formation of family institution in Trabzon in the second half of the XVIII. century. This determination had special stress on women rights, and contributed to establishing family on durable base. Turkish traditions, Islamic limitations on polygamy and some other circumstances were preventive factors for polygamy in the Ottoman Empire, and naturally Trabzon.
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The Ottoman Statesman, Sırrı Pasha from Crete in the 19th century, worked as Province Governor and a proprietor. Sırrı Pasha was an intellectual who authored books on the issues of exegesis, Islamic theology, logic, the history of religions and schools of thought , linguistics and literature. Familiar with the science of theology and literature, as an author, his interpretations of the Holy Quran are made up of the verses of Joseph, Mary, Furkan and Insan. In this paper, the author`s life, works and his method in exegesis are examined and understood that his studies of exegesis are made up of those which require great wisdom.
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The fact that the interest, which is a must in the banking sector, is forbidden in the Islamic religion directs individuals to interest-free banking in Muslim societies. This case leads to an increased interest in the Islamic finance and Islamic banking in the world economy. In Turkey, the participation banking sector, which is the manifestation of interest-free banking, has demonstrated a rapid growth in recent years. This study provides information about Islamic finance, Islamic banking and participation banking, analyses some financial titles about the participation banking sector in Turkey between 2013 and 2015, compares and contrasts between general banking and participation banking, and analyses the state of participation banking sector. Findings show that while there was a decline in the participation banking sector in 2015 compared to 2013, there was a development in the traditional banking data in the same years. It is believed that the transfer of Bank Asya, one of the participation banks, from the Bank to the Savings Deposit Insurance Fund by the Banking Regulation and Supervision Agency and the subsequent process has an important effect in this decline. If necessary measures are taken for the participation banking sector and if the negative issues are not repeated, it can be said that this sector which is developing all over the world can continue its development in Turkey as well.
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