Urf

In the world history, the nineteenth century witnessed globally major economic, politic, and social changes. More importantly, their implications constitute today’s challenges particularly for modern Muslim-majority states where the tension between state, reli-gion and society has not been settled. There is no doubt that looking at the past where the separation between sharī‘a and state started clearly to appear serves for a better understanding of today’s struggle in locating the role of sharī‘a in legal systems of modern Muslim-majority states. Many of them, i.e. the Middle Eastern and some North African states are the successors of the Ottoman Empire. The Ottomans ruled over continents for centuries thanks to their well-established governmental policy and legal system. However, they were also obliged to introduce some remarkable changes in social, politi-cal and legal spheres in the nineteenth century. The era is generally called as the pro-cess of Ottoman modernization and secularisation referring to Tanzimat Edict and fol-lowing legal reforms. This study seeks to analyse the way Ottoman law has been trans-formed in the nineteenth century, as well as its roots, challenges and implications. To this end, the paper offers an answer to the questions as to whether secularisation of Ottoman law was evolutionary or revolutionary, why it had to go through a process of secularisation, and to what extent classical Ottoman system could serve this secularisa-tion process. To address these inquiries, the study is divided into two principle sections: the first part evaluates the classical Ottoman legal system and its religious and non-religious characters, arguing that the Turkish state tradition with its influence on gov-ernment and law making were in fact the changeable features of the Ottoman law. The second part examines the process of secularisation of law from the pre-Tanzimat period to the end of the Ottoman Empire. This part reveals that secularisation of the Ottoman law was of evolutionary character, and that reforms were introduced thereafter for practical purposes, i.e. meeting contemporary needs and necessities, and not for the sake of philosophical and political considerations. However, these attempts led to a gradual secularisation of the Ottoman law, and further culminated in a revolutionary approach in the republican era.

In this article we have tried to inquire upon Seyed Javad Tabatabei's con¬cep¬tion of Islam. In other words, the question is whether we can talk about some type of Islamology in the discourse represented by him. It should be noted that he has not written any specific work on Islamology as such but this does not mean that we cannot reconstruct his views on Islam.
In order to understand his views on Islam as a religion we need to in-ves¬ti¬ga¬te his comparative approach in regard to Christianity and the different me¬taphy¬sics which are represented by these two religions respectively as conceptualized by Se¬yed Javad Tabatabei.
One may argue that he has not focused on religion but this is a very shallow cri¬tique as one can find some kind of Corbanism (referring to Henry Corbin) in Ta¬batabaei's frame of reference which needs to be taken into consideration. Ta¬king all this into account, the author investigates the type of Islamology which he con¬ceptualizes in his work and tries  to find out how Tabatabei is interpreting such con¬cepts as secular, urf, sharia' and laic?