It is argued that until recently the major motive behind the interest in religious traditions other than one's own has been to refute the truth-claims of the former. This attitude was based on the conviction that the religious tradition to which the student of religion belonged contained all that he or she needed to know, since whatever remained outside the authoritative revelation was at best irrelevant and at worst dangerous. Although prevalent throughout history, this approach was not the only model for studying religions other than one's own. There have been scholars within the Islamic tradition who showed genuine interest in studying and understanding other religious traditions on their own terms. Arguably, one of the best representatives of these scholars was al-Birūnī (973-1048 CE) whose accomplishments in other disciplines, notably in natural sciences, overshadowed his crucial contribution to the study of religion. This paper is an attempt to contribute to the current debate in the study of religion by analyzing the method al-Birūnī employed in his treatment of the religious traditions of India. In pursuing the subject, the paper aims to elucidate the phenomenological, dialogical and comparative aspects of al-Birūnī's thought in light of contemporary scholarship.

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Yunus Emre tarihe mal olmuş, aşk ve gönül ehli, mutasavvıf, şairdir. Şiirleri etkili, içli, duygulu, anlamlı, düşündürücüdür. Asırlardır etkisi süregelen şiirlerinde bazen tezat (karşıt) düşüncelere yer vererek doğruyu, hakikati güçlü bir tarzda ifade eder. Dertli, hüzünlü, çilekeş haliyle, halktan her kesimin anlayacağı şiir dilini, saf, arı, duru Türkçe ile kullanır, kabul görür. Kişiden topluma yönelen yapıcı, sevgi temelli uslubuyla insanları hakikate, İlahi Aşk’a çağırır. Necib Fazıl yaşadığı çağın, insanlığın, sistemlerin, ülkenin, toplumun bunalım, buhran ve sorunlarıyla, çalkantılarla yaşar, arayış içindedir, İslam’a yönelir, tasavvufla, bir Mürşid-i Kamil ile buluşur. Çarpık anlayışlara, yapılara meydan okur. Şiir dili anlaşılır, akıcı, sadedir. Toplumun günlük kullandığı kelimeleri seçer. Akla gelmeyen şekilde ve manalarla kelimelere birkaç yükler. Aşk, şevk, heyecan, hareket, coşku, sevgi ve samimiyet şiirlerinde açıkça görülür. Sanatını maharetle, ustalıkla, cesaretle kullanarak zihinleri, akılları kalpleri, kitleleri harekete geçirir.Her iki şahsiyetin tezat ( karşıtlık) sanatını kullanarak açık,seçik, net, belirgin, doğru bir şekilde hakikati ifade ettikleri görülür. Kritik Analitik Düşünme açık, mantıklı, tutarlı,doğru, güvenilir,etkili,ikna edici bileşenler üzerine bina edilir. Söz konusu bileşenler her iki mümtaz şahsiyetin şiirlerinde yer alır. Şiirler İslam inancına, varoluş sırrına, yaratılış gerçeği üzerine bina edilir. Sağduyu sahibi duruşları, çizgileri düşüncelerinin doğruluğunu teyit eder. Bu nedenle hakikat vurgusu muhataplarında kamilen karşılık bulur. Tezat (zıtlık-karşıtlık) düşüncesinin birlikte verildiği mısralar, kişiye doğrudan tesir eder. Tezat, varoluşun, yaratılışın, hakikatin asli unsuru ve hikmetidir. “Tezat”, gece-gündüz, iyi-kötü, mümin-kafir, melek-şeytan, Cennet- Cehennem gibi varlıklar, kavramlar, olaylar Kuran’da çokça zikredilir. Bu yöntem Yaratıcı’nın kullara çağrısında kullanılır. Zıddı olmayan tek varlık, hakikat Allah

In the process of globalization, voluntary or compulsory migrations have become important reasons that make people to live together. Marriages, trade relations, educational movements and tourism have created mobility between countries and communities. Dual citizenship and residence rights, multiple identities and multi-belongings have turned the world into a global society. The rapid development of communication technologies has carried and spread coexistence to all areas of life. The coexistence of people in different geographies has become instantaneous thanks to digital channels. Digital channels enable the sharing of life in every place, with every person, on various topics.Globalization has made coexistence and living together inevitable. In this context, local elements, structures and cultures are torn between getting the benefits of coexistence in the globalization process and protecting themselves from the disadvantages of globalization. The process is rapidly progressing against local structures and elements. Global values have suppressed the local and traditional values in the process of rapid urbanization. New generations are individualistic, selfinterested, consumption and entertainment oriented. They live independently and free, but their minds and wills are dominated by the global system.Globalization system is the determinant of the consumption-oriented life, including daily life practices, food, clothing and entertainment culture. Future-plans, family, education and all forms of social relations have been under the domination of global culture. Emotions, social opinions and perceptions are shaped by global media tools. Tools themselves do not cause harm or benefit, the content loaded on these tools cause benefit or harm. Programs and contents are not smart, they are developed and implemented by human-beings that are smart. While the global mind is trying to shape the world in all aspects, it educates and manipulates people and destroys local cultural elements and structures.In this article, the historical process of living together, its social effects, the imperatives it poses and the responsibilities it entails are thoroughly examined and discussed.