Tüketim Dinamikleri Ölçeği: Kurumsal Din Eğitimi Almış Bireylerde Tüketim Eğilimleri

Author(s): Abdullah İnce,Aykut Hamit Turan,Tuğba Erultunca,Seyra Kılıçsal / Language(s): Turkish Issue: 1/2018

Turkey has passed the import substitution economic model to a new model of the economy called open out since 1980. Along with the neoliberal policies implemented, the process of integration with the global economy has begun. The incomes of the religious people who cannot be excluded from the effects of this articulation also increased and their consumption behaviors has changed. On the other hand, some transport elements, especially the media, have enabled consumption codes to reach different segments. The new values emerged in this process also caused transformations in individual consumption trends. In this study, the "Scale of Consumption Dynamics" (SCD) was developed in order to identify the trends of consumption of devotees and to find out how they changed. Quantitative research approach was adopted in the study and the datas were collected by face-to-face survey technique. The individuals included in our sample were selected by quota sampling. In this study, an expression pool was created as a result of literature review, expert opinion consultation, brainstorming with academicians and observations. The validity and reliability analysis of the scale was made using different statistics through the SPSS program. As a result of these steps, the dimensions of the scale consisting of 16 items and 3 dimensions are called "showy consumption", "wasteful consumption" and "religious priority consumption".

Kādî Beyzâvî ve Zemahşerî’nin Fâtiha ve Bakara Sûrelerindeki Yorumlarına Molla Gürânî’nin Tenkitleri

Author(s): Kutbettin Ekinci / Language(s): Turkish Issue: 1/2018

his work deals with Mollā Gūrānı̄’s critique (d. 813/1488) of Qāḍı̄ al-Bayḍawı̄ (d. 596/1200) and Zamakhsharı̄ (d. 538/1144). The Fātiḥ̣a and Baqara sūras in his manuscript tafsı̄r “Ghāyat al-Amānı̄” are chosen as the texts to examplify Mollā Gūrānı̄’s critique. His criticism is mostly related to language, qirāʾa (recitation and vocalization of Qur’ānic text), conceptual meaning and disagreement in interpretations of the Qur’ānic verses in question. Gūrānı̄ primarly criticisez Qāḍı̄ due to his reputation among Ottoman scholars. Guranı̄ has not only criticized Kādı̄ and Zamahsharı̄ in the commentary of the surahs Fātiḥ̣a and Baqara but also Taftāzānı̄ and Kavāshı̄. This clearly shows thah he is a well-versed scholar in researching especially in comperative analysis. In this study, our investigation is limited to, however, Zemakhsharı̄ and Qāḍı̄. This stuyd shows that Zemakhsharı̄ is strictly bound to Ahl al-Sunnah. Moreover, the hadith reports are considerably important for him in understanding and interpreting the Qur’ānic verses. He closely follows the interpretive traditions of early Muslim scholars, especially on the matters that Muslim scholars had an argeemnet.Summary: This study discusses the criticism of Mollā Gūrānı̄ (d. 813/1488), one of the Ottoman commentary scholars, against Qāḍı̄ al-Bayḍāwı̄ (d. 685/1286) and Zamakhsharı̄ (d. 538/1144). The two Qur’ānic Surahs Fātiḥ̣a and Baqara are chosen from his critiques in a manuscript of his commentary called Ghāyat al-Amānı̄. Mollā Gūrānı̄’s manuscript is registered in Sulaymāniye Library, Dāmād Ibrāhı̄m Pasha Section at number 146 and consists of 352 pages in total. This copy is one of the oldest among other its existent copies. The main reason of our preference of this copy is that it is both legible and at the end of the book (the farāgh part), it writes that it was proofread by his author himself and that handwriting notes at the margins of the pages belonged to the author. We have examined this copy by comparing another copy which is again in the Sulaymāniye Library, Haji Maḥmūd Efendı̄ section at number 162, consisting of 484 pages in total, comparatively. We have examined critiques of 41 verses in total from Fātiḥ̣a and Baqara surahs.Gūrānī’s critiques of Zamakhsharı̄ and Qāḍı̄ are too wide to be discussed within the limits of an article. Therefore, we have tried to briefly introduce these critiques. While presenting the commentators views, we tried to make their inexplicit expressions clear and furthermore elaborate their purposes by making use of some other resources. We have to say that we also used bracketed explanatory statements while giving commentators opinions.Most of the critiques of Gūrānı̄ are aimed at Qāḍı̄ since the latter’s commentary was one of the favourite ones among Ottoman intellectual circles. Therefore, in writing his commentary manuscript, Gūrānı̄ ambivalently both followed and criticized Qāḍı̄’s commentary. When Fātiḥ̣a and Baqara surahs are used as a base, it is evident that Gūrānı̄’s commentary Ghāyat al-Amānı̄ is a reason-based (dirāyah) in line with those of Zamakhsharı̄ and Qāḍı̄ as commentary methodology. Gūrānı̄ modelled himself so much on Qāḍı̄ in this commentary of his that it seems as an abridged copy of Qāḍı̄’s. Ghāyat al-Amānı̄ as a commentary example of Ottoman era shows that the commentary methodology of the time did not change even four hundred years after Zamakhsharı̄.It is possible to say that Gūrānı̄ criticized Zamakhsharı̄ and Qāḍı̄ in this commentary in a meticulous manner. Although many of his critiques are disputable, his rigorous approach to texts and his courage of critique, instead of imitative attitude, of Qāḍı̄’s commentary, which was held in high esteem in madrasahs of the time, and of commentary of Zamakhsharı̄, who was competent in Arabic language, is of great significance. Gūrānı̄ used a comparative scientific methodology and was a prominent. When his commentary manuscript examined it can be seen that it was not only Zamakhsharı̄ and Qāḍı̄ but also Taftāzānı̄ (d. 792/1390) and Kavāshı̄ (d. 680/1281) who got their shares from his critiques. Most of Gūrānı̄’s critiques were on the subtleties of Arabic language. He sometimes expressed his criticism using Arabic grammar rules and sometimes rhetoric requirements. His other critiques involved topics such as, conceptual meaning, verses integrity, recitation and some interpretations of verses that he disagreed with. His critical method was based on the integrity of the Qurʾān, interpretive traditions, Salaf’s views and logical contradictions. We ought to mention that Gūrānı̄ showed his strong commitment to his predecessors and scholars for matters on which they had consensus. We comprehend this commitment on occasions when he rejected the claim that, for instance, a given form of qirā’a from Salaf was wrong according to Arabic grammar in favour of Salafı̄ reciter. The aim of this study is to give an idea about commentary understandings and methods of commentators in Ottoman era and to make contribution to introducing Gūrānı̄, who criticized Zamakhsharı̄ and Qāḍı̄, two prominent commentators competent in their field, to researchers in terms of his attribute as a critic. An earlier study on his critiques made in this commentary of Gūrānı̄ only covered his critiques of Qāḍı̄ for some of his interpretations in Fātiḥ̣a and Baqara surahs. Therefore, another important factor leading to this study was to cover all critiques he made against the views and comments of both Zamakhsharı̄ and those shared by Zamakhsharı̄ and Qāḍı̄. Hence, this study aims to contribute to the fiedl as an analytical study or a translation made by researchers on this concise and handwritten manuscript.Some conspicuous features are seen in Gūrānı̄’s critiques. As he pointed out in his reviews, in case of subjects with availability of narratives (rivāyah) and of suitability of the literal meaning of verses, he did not prefer allegorical interpretation. He gives the impression that he based his reviews on Ahl al-Sunnah, and he took pains to follow Ashaʿrı̄te school of thought. Although Gūrānı̄, did not see harm in sharing the same things with Zamakhsharı̄, opposing Qāḍı̄ as regards Arabic language, he was always in opposition with Zamakhsharı̄ in relation to commitment to sectarian view and Ḥadı̄ths. It can also be said that Gūrānı̄ did not favour esoteric-allusive commentary style.It can also be said that Gūrānı̄ had sound and deep knowledge in the field of Kalām. This can be deduced from his considering Qāḍı̄’s arguments to criticize Muʿtazila as insubstantial and sometimes from his criticism of Qāḍı̄ for his careless selection of phrases he used in theological issues. Meanwhile, Gūrānı̄ criticized some views which did not belong to Qāḍı̄. For example, it is seen that he criticized Qāḍı̄ for his citation of an opinion through the phrase “it is said that” as if it was his own view by writing an annotation on the margin that it was Qāḍı̄ who said it. In our opinion, the most important thing that the critique of Gūrānı̄ shows is his scholarly identity and his outspoken character of enunciating of what he believed scholarly and conscientiously. This, also, shows the existence of critical thinking in Ottoman scholarship tradition.

Dede Korkut Hikâyelerinde Türk-İslam İnanışlarının İtikādî Göstergeleri

Author(s): Harun Işık,Murat Serdar / Language(s): Turkish Issue: 1/2018

Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing.

Umiranje s Rilkeom

Author(s): Josip Andrić / Language(s): Croatian Issue: 1+2/2017

Jozo Džambo, historičar i esejist, napisao je rad pod naslovom Jedna neobjavljena kritika Jelenićeva djela “Kultura i bosanski franjevci”. Taj rad je objavljen u časopisu Bosna Franciscana br. 43/2015. Nemam namjeru govoriti o tom radu, nego o nečem drugom. U tom se radu, naime, nalaze i kopije pisama fra Pave Dragičevića, širokobriješkoga gimnazijskog učitelja. Imao je krasan rukopis. To se vidi u spomenutom časopisu na 121. stranici u njegovu pismu upućenom Karlu Patschu, austrijskom slavistu, arheologu i povjesničaru.

Anno Domini. Ljetopisna pamćenja franjevaca Bosne Srebrene.

Author(s): Ivan Markešić / Language(s): Croatian Issue: 1+2/2017

Review of: "Anno Domini. Ljetopisna pamćenja franjevaca Bosne Srebrene."; Priredio Jozo Džambo sa suradnicima. Podružnica za Njemačku Udruge đaka i prijatelja Franjevačke klasične gimnazije Visoko,München / Neu-Ulm, 2017, 87 str. by: Ivan Markešić

Martin Luther: život i djelo

Author(s): Stjepan Orkić,Marko Nujić / Language(s): Croatian Issue: 1+2/2017

Kroz povijest, Katolička Crkva pretrpjela je svakovrsne raskole unutar svoje zajednice koji su ostavili teške posljedice i dugotrajne probleme među vjernicima. Jedan, i možda najveći, od tih raskola se odvijao preko njemačkog teologa i religijskog reformatora, koji je bio katalizator protestantske reformacije, Martina Luthera.

Reformacija nasuprot propalog pokušaja reforme. Martin Luther i počeci reformacije – 95 teza o oprostima

Author(s): Fra Josip Jazvić,Fra Fabio Badrov,Fra Antonio Gašić / Language(s): Croatian Issue: 1+2/2017

Stoljećima se vjerovalo u narodnu predaju da je 31. listopada 1517. Martin Luther, augustinski redovnik i katolički svećenik, vlastitim rukama izvjesio 95 teza o oprostima na vrata dvorske crk ve u Wittenbergu, što se redovito uzima za datum utemeljenja reformacije kao crkvenog pokreta. Međutim, jasno je da reformatorska revolucija ne može biti djelo samo jednog čovjeka, nego su brojni događaji, ideje i pitanja bili uzroci pokretanja određene vrste ustanka.

The cultural heritage of the monasteries of Arkhangai aimag of Mongolia

Author(s): Olga Truevtseva / Language(s): English Issue: 1/2018

The article is devoted to the problems of preservation of the monasteries of Arkhangai Aimag (one of the Provinces of Central Mongolia), which was from 1600-1920 a Center of Buddhist Art. There are many objects of cultural heritage – the tangible and intangible. Monasteries were founded in the XVIXVIII centuries at this region and played an important role in the economic and cultural development of Central Mongolia. Around monasteries formed a large settlement, city, trade, transport, craft and social infrastructure, developed education, medicine. A significant part of the residents of the Arkhangai Aimag devoted themselves to the service of the Monasteries. Monasteries were centers of culture and art. Silk road, crossing the Aimag, contributed to the integration, mutual influence of European and Asian cultures. From 1928 the Buddhist Religion was persecuted by the communist party. The Monasteries were collectivated. Already the adoption of the law on the separation of Church and State, the mass repressions of the second half of the 1930-ies most of the monasteries were destroyed, some changed to the use as utility rooms, ware-houses, institutions for culture. 1937 in relationship to Stalin’s Terror the Soviet Military was stationed in Mongolia and all of the Monasteries were closed or destroyed. Monks were taken from their positions in the Monasteries and secularized. Since 1990, Mongolia began the revival of religious associations, the return of former monasteries to liturgicactions. The surviving monastic building are the monuments of material culture. Many of them turned into ruins and relate to archaeological objects of cultural heritage. The article contains a general description of Buddhist Monasteries of Arkhangay Aimac, compiled in the course of the Russian-Mongolian expedition conducted in the summer of 2017 with the financial support of the Russian Foundation for Basic Research (RFFI) №17-21-03551. The article includes conclusions and recommendations for further study and use.

Sprawozdanie z ogólnopolskiego sympozjum naukowego „Prawo do prywatności w Kościołach i innych związkach wyznaniowych: od tajemnicy duszpasterskiej do ochrony danych osobowych” Chrześcijańska Akademia Teologiczna w Warszawie, 15 marca 2018 r.

Author(s): Agnieszka Filak / Language(s): Polish Issue: 1/2018

Radość prawdy

Author(s): Sławomir Stasiak / Language(s): Polish Issue: 2/2017

THE THEORY OF THE SUCCESSION OF WORLD EMPIRES IN THE ORTHODOX SLAVONIC CULTURAL CONTEXTS (MEDIEVAL SYMBOLISM, IMAGERY AND IDEOLOGICAL INTERPRETATIONS)

Author(s): Paweł Dziadul / Language(s): English Issue: 2/2018

The main aim of this work is to present and analyze the theory of the succession of world empires in the Orthodox Slavonic cultural contexts. The theory functioned as one of the most popular ideas of the periodization of history in the Middle Ages. Owing to the work of the Byzantine commentators of the Book of Daniel and the Book of Revelation, it was modified and employed in the process of creating Byzantine imperial ideology, where it was connected with the idea of a universal empire and the doctrine of diarchy. After the Christianization of the Slavs, the theory started functioning in the new cultural, historical and political contexts, where it was adapted according to various needs and circumstances. The theory played an important role, especially in the culture of the Second Bulgarian Empire during the 13–14th centuries and in Muscovite Rus’ during the 16th century. It was used to create specific politico-theological programs focused mainly on the idea of a God-chosen “last monarchy”, eschatological in nature.

Zihniyet-Din Ve Toplumsal Değişim İlişkisi: Ülgener Örneği

Author(s): KÖKSAL PEKDEMİR / Language(s): Turkish Issue: 1/2018

As a result of the dynamic structure of society, there is a constant change in social life and researching the change is among the unit analysis of the field of sociology that takes society as a subject matter for itself. There are various ways to examine the change that has taken place in society. One of them is the implicit reference system thereby examining mindset structures. There are many factors such as economy, culture, and education which constitute mentalities and one of them is religion. Religions because of their unique characters have an aspect to influence mentalities. From this point of view, the first issue in this article to be examined is the relationship between mentality-social change. Subsequently, insights will be given about mentality-religion relations, and lastly, an attempt to unearth the impact of religion-social change relations on mentalities will be made. For further clarification of all this process through an example, Sabri F. Ülgener's Zihniyet ve Din (Mentality and Religion) will be examined and Ülgener's views will be analyzed on the ground of religion-change relation.

Türkçe Kur’ân Mâllerinde “بصر/ba-sa-ra” Fiilinin ve Türevlerinin Çeviri Problemi

Author(s): HABİP GÜL / Language(s): Turkish Issue: 1/2018

“بصر/Ba-sa-ra” verb and it’s derivatives constitutes an important place in the Qur'an. For this reason, this verb and it’s derivatives need to be carefully analyzed in order for the verses to be understood correctly. These verbs and it’s derivatives are used in the meanings such as eyes, sense of sight, knowing, contemplating, taking a lesson, seeing with pride, heart eye. Most basic meaning of “بصر/ba-sa-ra” verb and it’s derivatives is the emergence and emergence of something. It acquires other meanings in relation to this meaning. In the Holy Qur’an, the verb “بصر/ba-sa-ra” verb means not only to see with eyes, but also to see with mind and heart, understanding, mental understanding. But these verbs and their derivatives are usually translated by being associated with the meaning of seeing in the Quran translations. There is no emphasis generally on the knowing and understanding. For this reason, we will try to focus on this translation problem in our article.

Arapça Dersi Öğretim Programının Uygulanmasına Yönelik Bir Alan Araştırması (Tekirdağ İli / Süleymanpaşa İlçesi Örneği)

Author(s): Osman Arpaçukuru / Language(s): Turkish Issue: 1/2018

Imam Hatip schools (religious vocational schools) in Turkey have been taught teaching Arabic for many years. However, the objectives of learning Arabic have not yet been realized. The Education Council of the Ministry of Education prepares educational plans and programs for Arabic lessons in order to increase the quality of Arabic language teaching, the first of these programs was in 1973. This research is a field study carried out in 2016 on how to implement the educational programs prepared in 2011 for Arabic lessons in Imam Hatip schools, and the problems facing the teacher in practical reality. The scope of the research is limited to Tekirdağ Anadolu Religious High School for boys, Süleymanpaşa Anadolu Religious High School for girls, Süleymanpaşa Religious Secondary school, and the teachers working in these schools. The research was based on the views of those educators as to how the educational programmes for Arabic lessons and the problems they faced during their exercise were implemented. The research was formulated through interviews with teachers. The results of the research according to the data received from the teachers were processed in the statistical program SPSS and then converted to frequency values and percentage values. These values were presented in tabular form. As a result of the findings, it was seen that most of the teachers did not read the Arabic lesson teaching program they were practicing, and they were unaware of the program’s vision, approach and goals; and they did not understand the program’s approach, vision, and objectives. Moreover, it was understood that the minds of the teachers were not clear about whether the Arabic language was a foreign language lesson or a religious vocational lesson, that the teaching practices and behaviors of teachers are incompatible with the educational program and they also had one view that the goals of the Arab lesson were largely unfulfilled. After the main results have been revealed and discussed, finally, following the disputed results, some suggestions were made to increase the quality of teaching Arabic such as making Arabic an effective, active and influential element in the lives of students and teachers through various awards and scholarships and the examination of Arabic as a foreign language in the university entrance examinations as an element of motivation and quality. In addition, in order to improve the quality of the Arabic teacher, we have made the Arabic exams as periodic, an increase in salaries according to the teachers’ receivables score, the continuation of in-service trainings, etc.

İbn Cülcül’ün Kayıtlarındaki Mâserceveyh ile Nedîm’in Kayıtlarındaki Mâsercîs Aynı Kişi mi?

Author(s): Levent ÖZTÜRK,SAMET ŞENEL / Language(s): Turkish Issue: 1/2018

Ibn Djuljul from Andalusia who wrote in the Western Islamic World and Nadīm from Baghdād who wrote in the Eastern Islamic World, give information about lots of physicians and translators in their books that contributed significantly to history of science. Both authors write their books at same time or very close time. Sometimes they offer similar information, but sometimes they provide different information.One of the physicians whom Ibn Djuljul mentioned in his book, Māsarjawayh lived at the times of Umayyads. Nadīm gives information about Māsarjīs who lived at the times of Abbāsids. However, in the course of centuries, some authors combined the knowledge about these two people by giving reference to Ibn Djuljul’s and Nadīm’s work and represented as the same person. Accordingly, most of the modern scholars mentioned the two authors as a substitute.This paper wants to keep track of this confusion and wants to clarify whether Māsarjawayh who was mentioned by Ibn Djuljul and Māsarjīs who was told by Nadīm are the same person or not.

Malkaralı Şair Nev‘î’nin Manzum Kırk Hadis Tercümesinin Neşri Ve Tahlili

Author(s): Ali Sever / Language(s): Turkish Issue: 1/2018

Love and affection for the Prophet (pbuh) has contributed to the emergenceof many literary works. One example of that is the tradition of writingforty hadiths. Naw’i, who was one of the Ottoman scholars and mudarrises of16th century, published various works in the field of Islamic sciences and literature.One of his works is a poetic translation of the forty hadiths. In this article,these hadiths are published and information is given about their content.Most of the hadiths, which are presented within four main parts in the book,involve narrations about morality. However, in the forth part, there are alsonarratives including different topics. Translations of the hadiths in the workand their classical sources are presented in a table. In addition, some issuesthat have been lacking in previous studies about the author and his workshave been addressed and some misstatements are attempted to be corrected.

Anlatım Tekniğini Lübnan İç Savaşının Belirlediği Bir İç Hesaplaşma Romanı: Kevâbîsu Beyrût (Beyrut Kabusları)

Author(s): Adnan Arslan / Language(s): Turkish Issue: 1/2018

One of the main features that distinguish modern novel from traditional one is the use of new narrative techniques such as monologue, flow of consciousness, leitmotiv and intertextuality. These techniques relate to new approaches that take shape in formal elements such as time, characters and event patterns that make up the modern novel. Which expression technique is used in the work is often related to the form and content of the novel. This research examines the Kevâbîsu Beyrût, which uses modern and post modern expression techniques in the Arab novels of the last century, in the context of the content of the work and reveals the appropriateness of the techniques used for the purpose of the work. The authors of the novel, autobiographical, tried to convey the feelings of a civil war in many ways, and remained in the midst of conflicts. The techniques that came to the forefront in his narration have added aesthetic value to the composition of the narration and it has become one of the famous Arab novels. The introduction part of the work consists of the factors that prepared the ground for the civil war that took place in Lebanon between 1975 and 1990, the first chapter, the work of writer Gâde es-Semman, the third chapter; Kevâbîsu will investigate the relation between the narrative techniques of the novel Beirut and the factors leading to the writing of the work.

Zeyd b. Sâbit’in (ö. 45/665) Ferâiz Adlı Eseri ve Ebü’z-Zinâd’ın (ö. 130/748) Şerhi

Author(s): MANSUR KOÇİNKAĞ / Language(s): Arabic Issue: 1/2018

One of the old law/fiqh texts is Farāiz which is thought to be written by Zaid ibn Thābit (d. 45/665). In many classic texts it has been referred to this book and it is mentioned that Zaid ibn Thābit's expertising on the ilm al farāiz. But our findings show that many of researchers who study on the history of codification of Islamic law have not seen this book. In this study, because of the importance of the book, we publish Zaid's Farāiz and the comments written in very early period by Abu'z-Zinad (d. 130/748) on it. Thus, Risāla al Farāiz, one of the oldest fiqh texts written in the period of the Sahāba and expounded in the period of the Tābiūn, will be present to the interest of researchers.

« Le Buisson Ardent de la Vierge ». Une lettre et une icône

Author(s): Codrina-Laura Ioniță / Language(s): French Issue: 1/2018

”The Burning Bush”, a symbol of epiphany, a place of getting out of the hiding place, of ”revelationi”, of the sacred moment from Horeb Mountain, when God first spoke to Moses, becomes the emblematic image for the spiritual movement with the same name, launched in 1943 by Sandu Tudor at Antim Monastery, Romania. The icon ”The Burning Bush of Virgin Mary” brought to Antim by the monk Ioan Kulîghin, was almost always present at the group’s meetings, being the embodiment of the passion for knowledge and divine experience. A sign of the appearance of the sacred among secular things, the image of the Virgin Mary in the middle of the burning bush which does not destroy, but brings to salvation, is re-used in contemporary iconography, in works ylddfsdnfwhich confesconfesss the same passion for the heavenly Country.

Religious education and extremism in Pakistan: from Deobandi militancy to a rising Sufi fanaticism

Author(s): Syed Subtain Hussain Shah / Language(s): English Issue: 1/2018

Aim. The aim of this research article is to verify waves of fanaticism among thefollowers of the Barelvi sect, a branch of Sufi Islam along with continuation of violentextremist activities by the followers of the Deobandi brand of the Muslim religion in Pakistan. It has been evidenced that Pakistan’s society has been badly influenced by religious extremism since the 1980s (Gul, 2012). Fitzgerald (2011) termed the religion as a force of nature which is absolutely appropriate for the case of religious extremism in Pakistan. The religious extremism in Pakistan can be examined through the concept of social constructivism which emphasizes characterisation of human identity, values and norms in the society (Sajjad, 2015). Method. The qualitative method of research was employed to analyse circumstances related to growing Sufi’s fanaticism in Pakistan. The data was collected from different sources including books, scientific journals, research articles, news papers and websites. Results. By using various valuable references, it has been verified that support of the state in the 1980s caused growth of Deobandi extremism, as well as support by the state in order to counter some of the Deobandi fanatic groups in the 1990s and 2000s led to occurrence of Barelvi fanaticism in the country. Conclusion. The study confirms that Pakistan, which was already witness of Deobandi militancy, is facing the more challenging fanaticism of Barelvis, having strong tendencies toward radicalization and extremism on the religious issues like blasphemy.