at is the true religion of Christianity which also has blessed Europe as remarked by Bediüzzaman? What does the term People of Book mean? How does Qur'an approach to people of book? What are the sociological dimensions of this concept to provide for the inter-religious dialogue and tolerance? What are the common points which may set up the base for the inter-religious tolerance and dialogue? At this point, how should we understand the verse "don't make the Jews and Christians friends for you" (Maide 51)? What kind of a role could many features of a divine religion to be found in Bible such as "belief in God, surrender and gratitude to God, fear from God, love in God, justice, compassion, mercy, opposition against transgression and injustice" play in the reinforcement of the concept of "people of book" and in the possibility of the inter-religious dialogue? How should we understand the conversion of Christianity after a purifying into Islam as mentioned in the works of Bediüzzaman? What is the meaning of the Muslim Christians in the Qur'an? How can we perceive the social and psychological background, the reasons and consequences of the reform movements in religion to be seen especially after the emergence of Protestantism in Christianity? What are the main reasons for the unpopularity of the religious reform movements in Islam? What is the relationship between positivism and the Church? What is the most fitting presentation form of the connection between the Church and modernism?
Davut Aydüz talks about the Inter-religious Dialogue" and analyzes the Islam-Christian dialogue from the point of view of Bediüzzaman Said Nursî. According to the Aydüz, the essence of the universe is love and harshness and peevishness does not bring up anything useful. His article regards the support of every type of democratic developments, respect for the human rights and freedoms, the peaceful coexistence of the members of two religions or of two different sections of society instead of conflict, and the rise of the tolerance and dialogue activities as very important.
The article of Şinasi Gündüz questions the ways for the understanding of Jesus' teachings. According to his contribution, Islam emphasizes Jesus as a ring of the prophet chain sent to humanity through the course of history of mankind, as a prophet and messenger. Any attempts to deify him are denied by Islam very strongly. The most basic message of the prophet Jesus was to believe in the ultimate unity of God and to submit himself to the sovereignty of God. The author touches on the significance of his messages because of the resemblance of the social circumstances in the time of Jesus to the contemporary "social world which is in serious crisis". The political power which was dependent on Rome and the Jewish elites has used the law, and religious beliefs according to their own interests. The author explains how the extensions of this perception could be seen also in our day.
Metin Karabaşoğlu asks in his article whether "Jesus was a laic, or not?" and discusses the speech of "Ceasar's right to Ceasar, God's right to God" in the framework of secularization, and materialization. The author draws our attention to the fact that Islam defines Christians as People of Book and contains an address towards them loaded with compassion and fairness. He firstly remarks the approach of the Qur'an against Christians and then reveals that Christianity already holds many truths even though it has been distorted. Then, the author criticizes those who behaved in a 'non-Islamic' way without understanding the real stance of Qur'an against Christianity and prevented the opening of many Christians' hearts to Islam.
Lütfullah Cebeci's text clarifies the view of Islam on Torah and Bible. Cebeci emphasizes that in order to determine the view of Islam in any issue, firstly, the main book and constitution of Islam, i.e., Qur'an, should be referred in order to find out the relevant parts of Qur'an in that subject. Qur'an announces itself as the last ring of the holy books, and its prophet is also the last 