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Ahi Pasha is an artist and dervish who lived in the fourteenth century and belonged to the tradition of ahi order. It is understood which he devoted his life to charity and service works. However, detailed information about his life could not be reached. He left valuable works in Tokat, where he spent his life. He was especially well-known with the mosque he had built, the zawiyah and the foundation he left for the continuation of the service in these places. In this article, the complex and economic structure of Ahi Pasha, who had a mosque, a zawiyah and a range with various units built in Tokat Merkez Hoca Cemaleddin District on 12 Ramadan 765/6 June 1364, are discussed. Ahi Pasha donated various villages, mill dinkhane, shops and orchards in Tokat Center, Artukabad and Kazabad to generate income for this complex. There is no independent study based on the complex and foundation charter of Ahi Pasha, who brought such a permanent service to Tokat in a very early period. Only Art Historians and some historians have made summary evaluations based on some general information. The document was written in Arabic on 12 Ramadan 765 / 6 June 1364. Ahi Pasha had a mosque built in the neighborhood known as Hoca Cemaleddin since ancient times, a zawiya to the north of the mosque, a sofa, a winter room, a bakery and a bakery to the right of the zawiya. In our research on this building, which has been in service for many years, it has been determined which some of the mites of the complex were confiscated during the historical process, lost its function over time and used as a mosque today.

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Critical reading, which emerged in the modern period and called "Modernist reading style", has been in a constant change by developing new theories. The last of these theories is known as the reader's dominance theory. That is, the reader can join the author in deducing meaning from the text. In fact, the reader can go even further and ignore the author and the text and bring his own thoughts and ideas to the fore. In this theory, it is known that the reader tries to create a meaning by putting the author in the background and putting himself in the center in analyzes and comments. Explaining the work through the personality and life of the author was one of the oldest literary works. Later, this became the role of the systematic secular curriculum, where the text was the focus of analysis and study. The postmodern methods that came after wanted to free the reader from the shackles. This theory, on the other hand, is called the reader's authority theory, which liberates the criticism from the speaker's reference to the reference of the literary speech itself in literature, liberating critical thinking from the power of the speaker, as they claim. Then the situation came to the point where secular Arabs demanded that the text of the Qur'an be read (interpreted) through this authority. Will the Qur'an submit to this theory? What will be the consequences? By addressing the Qur'an's address and the reader's authority, this research reveals how much authority the reader has in the face of this sacred discourse. The method of the study exhibits a scientific approach based on description, analysis and critical comparison. Structured Abstract: Critical reading which emerged in the modern era and called "contemporary reading" has always been subject to change and transformation. First of all, he started by giving importance to the author and placed him at the center of the subject through theatrical (historical, psychological and social) methods at the point of analysis of the address. For this reason, the explanation of the work done through the personality and life of the author is among the oldest literary methods. Later, this situation showed development and the role of systematic secular methods consisting of elements such as (structuralism, methodology and semiotics) came into play. From this point on, the text has become the focus of analysis and examination and the methods mentioned have limited the reader. Then came the postmodern methods and wanted to free the reader from the restriction that previously surrounded him; even freed him completely. Then (interpretation, deconstruction and reading) theories came to forefront. According to them, these theories will liberate the critical idea from the domination of the speaker; There have been theories that will encourage the reader to work with the author at the point of making sense of the text and not only that but * Dr. Öğr. Üyesi, Mardin Artuklu Üniversitesi İlahiyat Fakültesi Tefsir Bölümü Asst. Prof. Dr., Mardin Artuklu University Faculty of Theology, Department of Interpretation 0000- 0001- 6522- 8709 DrAbdusselam99@gmail.

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Anadolu’nun İslamlaşması süreci Moğol istilasıyla birlikte gerçekleşen büyük göç hareketleri ile birlikte başlamıştır. İstila sonucu birçok derviş Anadolu coğrafyasına ve Selçuklunun himayesine sığınmıştır. Anadolu tasavvuf hareketlerinin tarihȋ kökenlerinde üç coğrafȋ bölgenin önemli yeri vardır. Bunlar, Orta Asya, Kuzey Afrika ve Ortadoğu’dur. Birden çok coğrafȋ bölgenin (Türkistan, Buhara, Harezm, İran, Horasan, Endülüs, Mısır, Suriye ve Irak) ve fikrȋ kaynağın Anadolu tasavvufunu şekillendirmesi bu hareketlerin itikadî temellerine ve davranış pratiklerine eklektik bir karakter kazandırmıştır. İtikadȋ ve sosyal bünyeleri farklı olan bu hareketlerin büyük çoğunluğu Sünnȋ, az bir kısmı ise bâtınȋ, şîidir. 13. yüzyılda Anadolu’da yayılmaya başlayan tasavvuf hareketlerinde meşrep olarak birbirinden farklı üç yol bulunmaktaydı: Sûfîlik, Fütüvvet ve Melametîlik. Bu üç yol, farklı tarikat kurumları yoluyla Anadolu coğrafyasına girmişti. Bu yollara ait itikadî yönlerin bilinmesi, günümüze kadar uzanan tarikat kurumlarının fikrȋ temellerini, meşrep alt yapılarını ve davranış pratiklerini kavramamıza katkılar sağlayacaktır. Çalışmanın amacı Anadolu tasavvuf hareketlerinin eklektik bir karaktere sahip olduğunu tarihȋ veriler üzerinden ispat etmeye çalışmaktır. Günümüze kadar varlıkları devam eden tasavvuf hareketlerine ait coğrafȋ köken çeşitliliği, güncel tarikat hareketleri üzerinde hem itikadî hem de uygulanan pratikleri anlamında farklı izler bırakmıştır. Bu hareketler bir taraftan ana hatları ile birbirinden farklı fikrȋ temellere ve davranış pratiklerine sahipken diğer taraftan çok yönlü olarak birbirini etkilemekte, iç içe geçmekte ve benzerlikler göstermektedir. Çalışmada Anadolu tasavvufuna ait bu eklektik karakter, güncel tarikat hareketleri üzerinden karşılaştırılarak anlatılmıştır. Türkiye’deki dinȋ algılama biçimi üzerinde yadsınamayacak düzeyde etkilere sahip olan tasavvuf ve tarikat hareketlerinden hiçbirisi ne günümüzde ne de geçmişte ötekisinden izole olmuş fikri temellere ve davranış pratiklerine sahip olmamıştır. Eklektik yapı bu hareketlerin temel karakteri olmuştur.

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In this study, it is emphasized that there are two different readings of Ibn Khaldun, which are diametrically opposed to each other, and these different readings are discussed on the basis of his views on religion-state relations, and it is tried to reveal which Ibn Khaldun's conception is more accurate. It has been determined that the approach claiming that Ibn Khaldun defended the laic-secular state administration mostly depended on the enlightenment-positivist world view and it is based on Ibn Khaldun’s rational politicsreligious politics, the caliphate-sultanate and rational sciences-religious sciences distinction. Likewise, it has been determined that the second approach, which advocates the opposite idea, rejects the universal human evolution scheme of the enlightened-positivist paradigm, emphasizes the difference between the historicalcultural accumulation and experience of Islamic civilization and Christian-Western civilization, and claims that it is not possible to associate Ibn Khaldun, who is a member of the tradition of Islamic thought, with a principle such as laicism, which is the product of the specific historical-cultural experience of the West. It was emphasized that, unlike the West, there was no conflict between religion and state and other institutions in the Islamic world, based on arguments such as the institutional structure of Islam is different from Christianity and the absence of an organization that represents religion, such as the Church, that has become the focus of economic, legal, political and intellectual power and the advanced ability of tradition of Islamic thought and the understanding of law to adapt to social reality. By stating that Ibn Khaldun openly defended the unity of religion and state in accordance with the traditional Islamic thought, it was concluded that he was not a supporter of the secular state administration and therefore the approach that envisioned him as a thinker committed to the tradition of Islamic thought was correct. Structured Abstract: In this study, it is emphasized that there are two different readings of Ibn Khaldun that are diametrically opposed to each other, these different readings are discussed on the basis of his views on religion-state relations, and it is tried to reveal which Ibn Khaldun's conception is more accurate. It is understood that the approach claiming that Ibn Khaldun defended the laic-secular state administration mostly depended on the enlightenment-positivist world view and it is based on Ibn Khaldun’s rational politics-religious politics, the caliphate-sultanate and rational sciences-religious sciences distinction. Likewise, it is seen that that the second approach, which advocates the opposite idea, rejects the universal human evolution scheme of the enlightened-positivist paradigm, emphasizes the difference between the historical-cultural accumulation and experience of Islamic civilization and Christian-Western civilization, and claims that it is not possible to associate Ibn Khaldun, who is a member of the tradition of Islamic

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al-Zamakhsharī (d. 538/1144) is one of the scholars whose name is mentioned a lot among commentators and linguists with her nearly fifty manuscripts and her commentary named al-Kashshāf. Numerous researches have been done about the works and life of al-Zamakhsharī. However, there is no detailed and satisfying information in the sources about al-Zamakhsharī’s life. Despite the fame al- Zamakhsharī achieved with al-Kashshāf, the lack of details about his life that would make it easier to understand his mental structure can be seen as a deficiency in both the field of tafsir and linguistics. al- Zamakhsharī’s poems are at the forefront of the sources that will allow this deficiency to be overcome. al- Zamakhsharī started to write poetry from an early age and interspersed his life story among his poems. In our country, there is no study that deals with al-Zamakhsharī’s life through his poems. In this study, the life of al- Zamakhsharī; In addition to biographical works, his poems and works were examined and discussed. In the study, the psychological analysis of al-Zamakhsharī’s disability in his leg as a result of an accident at school age, within the framework of the data of modern science, the reasons for his decision to migrate to Mecca, the clarification of the history of the emigration and the period in which he said "I set foot in every land of the Arab lands", his marriage, his contact with the palace notables, the determination of the dates when al- Kashshāf was written and finished and many other issues that need to be clarified were examined. In the study, it was determined that Zemahşerî turned the disadvantages of being disabled into an advantage by spending a hard study period in the madrasah in the city of Cürcâniye/Gürgenç, which was affiliated with Khârizm after being disabled during his education period. In addition, although there are conflicting informations about the year of al-Zamakhsharī’s first visit to Mecca, it was found that the first visit took place in 516 when she was 49 years old. Structured Abstract: al-Zamakhsharī is one of the most influential commentators who have distinguished himself in the tradition of tafsīr in terms of rhetoric and linguistics. He was the source of many commentators who came after him, especially with his work called al-Kashshāf. al-Zamakhsharī made a name for himself in every period with his work named al-Kashshāf. For this reason, many studies have been done on al- Zamakhsharī. However, today, there has not been enough in-depth research on the reasons and facts that made al-Zamakhsharī well-equipped and famous. Most of the researches on al-Zamakhsharī do not have detailed and sufficient information about his life. The literature on his life is insufficient to fully describe al- Zamakhsharī’s mental background. Re-examining this literature together with his own works and poems will enable to reveal its unknown aspects. In this study, it will be tried to determine the aspects that are not emphasized in the researches about al-Zamakhsharī’s life. With the research, it is aimed to understand the works written by al-Zamakhsharī and