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İsmet Parmaksızoğlu’s book, Religious Education in Turkey, comprehensively examines the historical development, transformations, and relationship of religious education with educational policies from the Ottoman era to the Republican period. The book analyzes the social and pedagogical aspects of religious education while exploring the transition from traditional educational institutions in the Ottoman Empire to the modern education system. During the Ottoman period, religious education was conducted through institutional structures such as madrasas and Mekteb-i Sibyan. These institutions provided basic religious knowledge; however, they gradually failed to keep pace with scientific and technological advancements, falling behind modern educational approaches. With the Tanzimat Period, Westernization movements began in the Ottoman Empire, leading to significant educational reforms. The establishment of Western-style schools caused traditional religious education to become secondary within the system. With the proclamation of the Republic, religious education was integrated into the secular education system. The Law of Unification of Education (Tevhid-i Tedrisat Kanunu) was enacted in 1924, leading to the closure of madrasas and the state’s control over education, accelerating the secularization process. However, public demand for religious education persisted, leading to the establishment of Imam Hatip schools in 1949 to address this gap. In the post-1960 period, education policies included new regulations for institutionalizing religious education, integrating religious courses into primary school curricula, and opening Faculties of Theology. The book highlights that religious education is not merely a teaching process but also closely related to social identity, individual values, and state policies. The author systematically examines the different phases of religious education from the Ottoman Empire to the Republic, with a particular focus on its evolution during modernization. Starting with the madrasa education system in the Ottoman era, the book details the transition to Western education models during the Tanzimat Period, educational reforms in the Constitutional Era, and the complete state control over religious education in the Republic. The decline of madrasas, the removal of modern sciences from the curriculum, and the negative impact of these changes on the Ottoman educational system are discussed in depth. The Law of Unification of Education is analyzed in detail as a process that fully transformed education into a secular system. The book examines the societal consequences of the complete removal of religious education during this period. It emphasizes how religious education regained a structured framework through the establishment of Imam Hatip schools in 1949 and the reintroduction of religious courses in the curriculum from the 1960s onward, driven by public demand. The author warns against both the complete abolition and the unrestricted implementation of religious education, advocating instead for a scientifically and pedagogically based model under state supervision. The book argues for the necessity of a contemporary religious education model that does not undermine the principle of secularism. In conclusion, Religious Education in Turkey is a significant resource that extensively examines the transformations in religious education, the impact of state policies, and its societal reflections from the Ottoman period to the Republic. It addresses the historical development of religious education from pedagogical, social, and political perspectives while offering recommendations for the future. The book serves as a valuable reference for academics and experts in educational sciences, history, and religious education.