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Prosvjetni život u Sarajevu Osmanskog doba: Dobrotvorno djelovanje građana u 18. i 19. stoljeću u korist mekteba

Author(s): Kerima Filan / Language(s): Bosnian Issue: 7/2022

This paper explores how citizens took part in educational opportunities in the Ottoman Empire with their endowments (waqfs). The focus is on the charity work for the benefit of maktabs in the City of Sarajevo in the Ottoman Era. The paper expounds on the contribution the citizens made to maktabs - the institutions which provided elementary education for the children and youth. The time period the paper examines is 18th and 19th centuries, and the occasion is the event that took place in 1697, when Sarajevo was devastated under the attack of the Austrian Army. The research is based on waqfs dating back to those centuries, the records oj which, predominantly in the form of transcripts, may be found in the Archives oj the Gazi Husrev-Bay's Library in Sarajevo. It is indicated that over the period of several decades of the recovery of Sarajevo from the sufferings of 1697, maktabs were rebuilt and supported for the greater part from endowments made by the citizens of Sarajevo, who donated their own property. In addition to rebuilding those maktabs which had been built next to mosques in the previous centuries, the citizens oj Sarajevo also set up independent maktabs, away from the complex of a mosque. The endowments reveal that a rather widespread form of educational support provided by the citizens benefactors, both men and women, was to allocate the income from an endowment for the teacher salaries. In that way, income for teachers was supplied in situations when the fundamental waqfj rom which a maktab was supported had been depleted. Examples show that benefactors assigned appropriate duties to the teaching staff in their waqf, which secured them (muallims) additional income. Support to educational opportunities was also reflected in giving gifts to students. Some benefactors specified that a portion of the income from an endowment was to be used to buy clothes for underprivileged students. Most often, students of a maktab, as well as other poorer inhabitants of a street block (mahalla) received from a waqf free bread, particularly in the holy days. The paper reveals that some citizens of Sarajevo allocated in their last will a one-off aid to maktabs from their inheritance. It a/so presents examples of private maktabs which were set up by wealthy, learned citizens to educate young people. Charity in general, particularly the one which was donated through the institute of waqfs, represented an important aspect of the activities of citizens in the Ottoman period. With those actions for the benefit of maktabs they supported educational opportunities in their own social communities. It was that very form of charity work that the citizens of Sarajevo maintained in the decades that followed after the end of the Ottoman rule.

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Državna politika razdvajanja službenika Islamske zajednice u Bosni i Hercegovini (1945-1963)

Author(s): Denis Bećirović / Language(s): Bosnian Issue: 7/2022

The attitude of the new authorities in Yugoslavia (and Bosnia and Herzegovina) towards the officials of the Islamic Community in Bosnia and Herzegovina, from the end of the Second World War to 1963, especially the state policy of separating „reactionary" from „positive" officials of this community, seems to be of the most important segments far the overall understanding of communist policy towards religious communities. So far, we cannot boast of fundamental work on this issue, not only because the original archival material is scarce, but also because there was a lack of good will to explain this problem factually and comprehensively. The issue of separating the „positive " from the „ reactionary " officials of the Islamic Community in Bosnia and Herzegovina has been the subject of continuous attention of the federal and republican commissions for religious affairs', as well as other authorities that more or less participated in creating and implementing stale policy towards religious communities, including the Islamic Community. This paper contextualises the legal and political post-war circumstances in which the Islamic Community operated and analyses the manifestations and effects of the communist policy of establishing differentiation among the officials of this community. Religious rights and freedoms prescribed by the federal and republican constitutions did not simultaneously imply their concrete implementation in practice. The practical application of religious rights and freedoms on the ground largely depended on the will of party organisations and their political goals. In the category of those who should be disempowered, the communist government included the Islamic Community, which according to the ideological views of this government should have been economically weakened by a series of restrictive laws. That is why, in the first months after its liberation, AVNOJ's Yugoslavia began to speed up the adoption of legal regulations that limited the property and rights of religious communities, including the Islamic Community. The new government did not respect the specific elements of religious communities, treating them in exactly the same way as other landowners and private entrepreneurs. By 1963, the communist government had adopted a set of legal regulations on the basis of which the state proceeded to confiscate the property of the Islamic Community through legal mechanisms of confiscation, nationalisation, sequestration and expropriation. Along with the disempowerment measures, the measures to bring this community under control by the government were also applied. For this purpose, the policy of separating „ reactionary " .from „positive " officials of the Islamic Community was used, among other things. Numerous reports, analyses and letters from the Commission for Religious Affairs' pointed out that, unlike the leading representatives of the Islamic Community in the lower structures of this community, the readiness to cooperate with the authorities was not at such a level. Due to such assessments, the Commission considered that the officials of the Islamic Community on the ground were for the most part „ reactionary ", and that „ in a sense there is a danger of separating the top "from the lower officials of this community. Numerous materials from the Commission on Religious Affairs' from the 1950s and early 1960s stated that there were still „reactionary elements " within the Islamic Community who were opposed to the socialist social order. However, especially since the late 1950s, it has been pointed out that such individua/s are few and are unable to have any decisive influence on members of the Islamic community. Therefore, the governing structures in Bosnia and Herzegovina in the late 1950s stated that in general it can be concluded that the situation in the Islamic Community is „ very favourable ". In their opinion, the officials and the vast majority of officials are patriotic and willing to cooperate, as well as to accept all proposals that are in accordance with the Constitution and laws. The stale policy of awarding decorations was also in the function of supporting and affirming the „positive " officials of the Islamic Community in Bosnia and Herzegovina.

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Uzurpacija imovine vakufa džamije Azizije u Brezovom polju i džamije u Omerbegovači u srezu Brčko, nakon Drugog svjetskog rata

Author(s): Izet Šabotić / Language(s): Bosnian Issue: 7/2022

Immediately after the Second World War, the new communist government implemented harsh-radical measures aimed at changing ownership relations. Thus, the property of „ enemies of the state ", emigrated Germans, private companies and banks, and the property of religious communities were hit. The property of the Catholic Church and the Islamic Community was particularly affected. In order to usurp the property of these institutions, the new communist government passed a set of regulations, such as those related to confiscation of property, nationalization, expropriation, and numerous other processes, such as agrarian reform and colonization. The adopted regulations gave the state the legitimacy to change the ownership of the property. These were complex processes, which left numerous consequences in the field of economic, social, legal and other areas, both for certain institutions and individua/s. In this way, the new communist government wanted at all costs to disable the institutions it considered hostile, such as religious communities, and to settle those who contributed to the People 's Liberation Movement and who supported their ideology. The aspirations of the communist authorities went in the direction of changing social and property relations and creating a new society, based on a new ideology. The Islamic Community in Bosnia and Herzegovina had significant waqf property, which contained numerous residential, business and office buildings, as well as significant land holdings. In the wider area of Brčko, the Islamic Community owned significant waqf property. Although it was a property that was protected from the aspect of religious (Sharia) law, in terms of any change of ownership, it came under the impact of the measures of the communist government. In the area of Brčko, the usurpation of the property of the Islamic Community began immediately after the establishment of the communist government and lasted until the J 990s and the establishment of the multi-party system . In the wider area of Brčko, property was confiscated from the Islamic Community through nationalization, confiscation, expropriation, arondation, and other measures adopted by the communist authorities. The same was done with the property of the waqf of Azizija mosque in Brezova Polje and the waqf of the mosque in Omerbegovača in the Brčko district. This was a strong blow to the Islamic Community, which subsequently weakened economically, and within the Islamic Community ceased to exist many institutions and facilities that have been the bearers of the overall activities of these institutions far decades. Among other things, madrasas were abolished, a significant number of mektebs were closed, the charity „Merhamet " ceased to operate, and many other important functions of the Islamic Community were completely or partially endangered. The goal was to weaken the property economically and confiscate the influence of the Islamic Community on society, in order to carry out its atheism, which was one of the important tasks of the new communist government. We will see the consequences of such actions on the example of the usurpation of the property of the waqf of Azizija mosque in Brezova Polje and the waqf of the mosque in Omerbegovača in the Brčko district, immediately after the Second World War.

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Turecka dyplomacja religijna w Austrii

Author(s): Łukasz Sławomir Fraszka / Language(s): Polish Issue: 01/2022

Turkey’s political-religious activity in Austria, which constitutes the research problem of this paper, has been analysed through the prism of “religious diplomacy”. Therefore, the paper attempts to assess Turkish religious activity in contemporary Austria. The aim of this article is to determine the role and significance of “religious diplomacy” as a foreign policy tool of Turkey in the era of Justice and Development Party (AKP) rule. It can be argued that the period of Recep Tayyip Erdogan’s and the AKP’s rule is characterised by the government’s increased commitment to promoting the Turkish model of Islam. It seems that the religious factor is shaping Turkey’s current policy in Europe, but on the other hand activity in this area can also be seen as an attempt to interfere in the internal affairs of another state – as will be presented on the example of Austria later in this text. The state of Turkish religious diplomacy in Austria has been analysed on the basis of the political-religious activities of the Austrian Diyanet branch, i.e., ATID. It seems adequate to state that in this respect Turkish religious diplomacy as an instrument for using religion to promote the country among native Austrians must be considered ineffective. The lack of effectiveness in this field resulted in Turkish religious diplomacy in Austria being reduced to activating the Turkish diaspora in Austria and forming a Turkish identity there.

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Osmanlı Hukukunun Afgan Hukukuna Etkisi: Ceza ve Medeni Kanunları Örneği

Author(s): Mehterhan Furkani / Language(s): Turkish Issue: 47/2022

While the Prophet was alive, the companions had consulted to him personally for the solution of every religious matter and to the Qur'an and Sunnah after his death. On the issues that they could not find information in the two sources mentioned, they have made judgments by making ijtihad. Those who were not at the level to make ijtihad obtained information by consulting people who were experts in religious matters. The Muslims who came after them continued to follow the same path. Later, fatwa books were prepared, and these works began to be used in the field of qada as well as fatwa. Although the proposal for the codification of Islamic law was made by Ibn al-Muqaffaʿ (d. 142/759) at a very early period, the act of codification started too late. The legalization activity in the modern western world started at the end of the 18th century and spread to the whole European continent in the 19th century. The Ottoman Empire, influenced by the West, started the act of codification in the modern sense with the Penal Code of 1840. The codification of civil law in the Islamic world started with al-Majalla al Ahkam al Adliyyah (The Ottoman Courts Manual). Hukūk-i Aile Kararnamesi (the Family Law Decree) which was issued in 1917, followed al-Majalla in the field of codification.

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Uloga mekteba u očuvanju maturidijskog akaidskog učenja u Bosni i Hercegovini (1900-1950)

Author(s): Vahid Fazlović / Language(s): Bosnian Issue: 89/2022

A study of aqaid, as a fundamental Islamic traditional science, holds a primary place in all the institutions and at all the levels of religious education: in maktabs, madrasas, in Islamic studies taught at civil schools as well as in the highest educational institutions in Bosnia and Herzegovina. This article focuses upon the role of maktab in preserving the continuity of teachings of the Maturidi School of aqaid in the first half of the twentieth century. It also gives an account of notable efforts made by our religious and other leaders in assuring that Bosniaks, starting from the earliest point, are given the opportunity, in the new system of different cultural, ideological and social values, to learn the tenants of Islamic faith and traditional way of living. Thus all the innovative concepts of teaching the maktab class, throughout this period, authentically preserved the faith (aqidah) and religious practice (fiqh) of Ahli Sunnah, Hanefi-Maturidi in the same form as it was inherited from the Ottoman times.

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Tożsamość rewolucyjna. Chrześcijanie w Islamskiej Republice Iranu.

Author(s): Marcin Rzepka / Language(s): Polish Issue: 689/2022

Chrześcijaństwo irańskich konwertytów jest rewolucyjne. Opiera się bowiem na postulatach wolności, braterstwa i sprawiedliwości, a także na irańskiej eschatologii oraz sprzeciwie wobec wszelkich form opresji przy jednoczesnej gloryfikacji męczeństwa jako swoistej praktyki kulturowej.

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STAVOVI NASTAVNIKA O EKOLOGIJI I FUNKCIONALNOSTI SADRŽAJA EKOLOGIJE U UDŽBENICIMA OSNOVNOŠKOLSKE ISLAMSKE VJERONAUKE

Author(s): Nermin Tufekčić,Izet Pehlić / Language(s): Bosnian Issue: 3/2022

The research aim was to examine teachers’ attitudes on ecology and to determine whether ecology contents in elementary school textbooks of Islamic religious education are in the function of developing the ecological awareness and whether teachers give an equal significance to all impact factors and activities at school in the function of developing ecological awareness of their students. The descriptive analytical survey method was used as a research method in examining the teachers’ attitudes. The following research instruments were used: a survey questionnaire on ecology contents in Islamic religious education textbooks, a questionnaire for the teachers regarding ecology and a scale of ecological values (SV-3). The research sample encompassed 100 religious education teachers of different education levels, years of service and the place where they live. According to its nature, it was a target sample. The research results showed that teachers think that the contents in the Islamic religious education textbooks were not sufficiently formed so as to be in the function of developing ecological awareness of students and that teachers give equal importance to all influence factors and activities at school in the function of developing ecological awareness of their students. Teachers think that their families, followed by their schools, mass media and peers have the highest influence on young people’s attitudes towards the environment, whereas free time has the least impact. Teachers ranged the school factors according to their influence degree on students’ upbringing and education for environmental protection in the following way: 1. Professional competence of the teacher, 2. Didactic-methodological competence of teachers, 3. Visits, trips, excursions, 4. Classes, 5. Socially useful work, 6. Textbooks, 7. Public and cultural activities of the school, 8. Class community, 9. School ambience, 10. Students’ free activities and 11. Students’ press.

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Transformation of Islamic education curriculum development policy in the national education system

Author(s): A. Akrim,Hasrian Rudi Setiawan,Selamat Selamat,Nurman Ginting / Language(s): English Issue: 7/2022

The most essential tool in any education system and for any learning process is the educational curriculum. Curriculum orientation is used as a reference to the direction of studies in learning outcomes. In the presence of western-based models in the development of educational techniques, students in Islamic universities are found to be aloof from their religious and cultural norms as they graduate from educational institutions. This paper aims to describe the transformation of Islamic Education in national education programs and curricula. For the purpose of this study, we have taken Islamic pedagogy and research methodology as well as cultural reinvigoration as the independent variable. Whereas the development of national education system along the Islamic model is the dependent variable. State organized curriculum is deemed as the mediator, which affects the later and is affected by the presence of former. Data was collected via questionnaires from a total of 550 respondents where the respondents chosen were experts in curriculum development and Islamic education. The data collected was analyzed using the SPSS and Smart PLS. The results illustrate that with cultural reinvigoration and development of Islamic pedagogy, not only the development of the curriculum will be facilitated in Indonesia, but its implementation will also be expedited.

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The Effect of Problem-Based Learning Strategies and Direct Learning Strategies on Students' Fiqh Learning Outcomes

Author(s): Lalu Moh Fahri / Language(s): English Issue: 08/2022

This study aims to determine whether there is a positive influence on the use of problem-based learning strategies and the use of direct learning strategies on Fiqh learning outcomes for MA Palapa Nusantara students. The type of research used in this research is quantitative research with an experimental research approach with Quasi-Experimental Design research methods. Data collection techniques in the study used tests, observations, and documentation. In the Experiment class, teachers' teaching activities are in the Good and Very Good categories, and the value of student learning activities is 90.2%. While in the Control class, the value of teacher teaching activities is in the Good and Very Good category, and the importance of student learning activities is 80.8%. The prerequisite test shows that the data is typically distributed and homogeneous. It is concluded that using Problem Based Learning strategies can significantly improve achievement or learning outcomes. In contrast, direct learning strategies cannot substantially improve learning achievement or outcomes.

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İmam-Hatip Ortaokulu ve Ortaokul Din Kültürü ve Ahlak Bilgisi Derslerinde İnanç Öğretimi Üzerine Bir İnceleme

Author(s): Süleyman Gümüş,Mikail İPEK / Language(s): Turkish Issue: 3/2022

In this study, secondary school DKAB (Religious Culture and Moral Knowledge) lesson’s belief learning domain has been examined structurally. In this context, the basic principles of belief have been discussed according to Māturīdīsm, Ash'arism, Mutazilite and in places according to Shia. The common points and different aspects of the ideas in the domain of belief of these schools have been examined in a comparative way. Subjects such as the attribute of taqwin/creation, which is the main discussion between Māturīdīsm and Ashʿarism, whether Allah can be known by reason, whether the good and the evil are determined by reason or nass/verses are the examples. Additionally existance of the immutable attributes and that whether they are eternal or not, that whether ru’yatullah/seeing God is possible or not and the conditions of the afterlife which have been points of discussion between Mutazilite and Ahl es-Sunnah have been handled in the article. Surely these are matters of extensive discussion; this study evaluated these topics in the pedagogical context of the belief learning domain of the DKAB lesson. Firstly the theological background of the belief learning domain of DKAB lesson has been handled. Then learning outcomes which are the first elements of the curriculum have been classified. And thirdly the text books which are the second dimension of the curriculum have been analyzed. The method of the study is document analysis. Belief is the first of the learning domains designated as worship, morality, Prophet Muhammad and culture, and it is also of great importance because it is the basis of other learning domains. Belief learning domain is in the interest of curriculum designers in terms of having some pedagogical features but it must also be in harmony with theological acceptances as it is one of the basic components of religiosity. The theological background is also directly related to the political and legal context of the lesson, such as doctriner and non-confessional status. Because when various interpretations of religion do not have common points or when the common points are weak, the non-confessional feature will always be a controversial matter. In theological texts God has been described as essential, the almighty, the omniscient and one who intervenes in the history. Discussions between Kalam schools and philosophical schools about God's attributes, or the discussions within the Kalam schools are very important in terms of reflecting God-universe-human relationship. One of the most important problems in this issue is that the conception of God is not decisive, and that the conception of matter and human must be compatible with the conception of God. Developing a theology in the context of God's attributes, excluding matter and human conceptions leads to an over-abstraction of the theological background. Moreover, changes in the conception of matter and human will harm the conception of God, and the contribution of religious education to those who searching for meaning will decrease. The fact that the faith principles of Islamic religion do not vary depending on the sects strengthens the status of non-confessional religous education. In addition, an essential God conceptualization facilitates the management of people their lives. For believers, life has a purpose and it is a preparation for the afterlife. Furthermore in the context of cultural knowledge, gaining in-depth knowledge is a remarkable support for social life. On the other hand, the achievements in the lesson curriculum are at the first levels in terms of taxonomy and this shows that the lesson does not support high level learning and identity formation. Considering the speed and severity of the transformation in social life, it is necessary to provide some qualities that will support the construction of self and personality of those who take religious education. However, the low level of objectives of the curriculum and the one-dimensionality of Bloom's taxonomy used in the curriculum have been an unsolved problem for a long time. This points out the importance of developing a curriculum of religious education, taking into account the theological background and the individual and social dimensions of human beings. On the other hand, it can be thought that there are some problems in the establishment of the relationship between God-universehuman in the textbooks. Although the content is suitable for personal God representation and gives prominence to causality tought, when it comes to the idea of order of the universe, it contradicts with personal God representation and moral development. When the idea of order is over-objectivized in the textbooks, it becomes unclear how God intervenes in the universe. So, it remains suspended that the learners how make sense of events and their actions.

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Malezya ve Türkiye’de Devlet Üniversitelerinde Yüksek Din Öğretimi: Karşılaştırmalı Bir Çalışma

Author(s): Abdurrahman Hendek,Asyraf İsyraqi JAMİL,Mahmut Zengin,Mohamad Khairi BİN OTHMAN / Language(s): Turkish Issue: 3/2022

Higher religious education institutions, like other fields, operate within the universities today. While countries establish and develop their own institutions according to their history, society and state, the experience and knowledge of similar institutions in other countries is vital for the development of the universities. Comparative studies can make significant contributions in this regard. Therefore, this article aims to compare higher religious education at public universities in Malaysia and Turkey in terms of six themes: history, current situation, aims, programme structure, student admission and graduate employability. Malaysia and Turkey represent two strikingly different countries in terms of the state’s relationship with religion and the religious composition of society even though they both have a Muslim majority population. This is a qualitative, literature-based study which employs document analysis. Official documents, academic articles and internet sources are used as references to examine and present information about higher religious education in both countries. The findings of the article are as follows: The development of higher religious education in Turkey has been intermittent and is closely related to the politics of religion, as the major political changes have had an impact on higher religious education. In contrast, the development of higher religious education has been steadier in Malaysia. Even though the politics of religion and electoral calculations of political parties have influenced higher Islamic education in Malaysia, this has not at least resulted in their closures or dramatic decreases in their numbers. Currently, higher religious education is thriving in both countries, but more rapidly (at least quantitively) in Turkey than in Malaysia. Regarding the aims of higher religious education, there are direct references to Ahl al-Sunnah wa al-Jama‘ah and raising practising Muslims in Malaysia, where the aims and programme outcomes are determined by a national agency. Historically, the official mission statements of theology faculties in Turkey were more inclined towards modern aims/concepts, partly to legitimise the place of theology in a secular university. However, in recent years, there has been a tendency towards overtly Islamic values and concepts. However, due to the lack of a national agency which defines the aims of theology/Islamic sciences faculties, the official mission and vision statements seem patchy and vague, but the accreditation process might lead to more common and unified aims and programme outcomes. In Turkey, higher religious education officially does not adopt any branch of Islam, as opposed to Malaysia, which might be an opportunity for becoming more accommodative and integrative in a modern society which is marked by plurality and diversity. There are different higher religious education programmes in Malaysia, which has sought to integrate Islamic knowledge with professional one. This has resulted in the introduction of multi and cross-disciplinary programmes and specializations. The graduates of these programmes, in turn, can work in very different professions from security to finance and from judiciary to religious services. Multi and cross-disciplinary programmes are currently unavailable in Turkey, as higher religious education faculties only offer a single programme. Another important difference between the two countries is the process of student admission. While there are different post-secondary education/examination systems in Malaysia, in Turkey there is a national university entrance exam. Despite the different examination systems, in Malaysia students need to have a solid background in Islamic education, Arabic and English in order to enrol on Islamic Studies programmes; whereas in Turkey there are just few questions regarding religious education in the university entrance exam; therefore, no background in religious education, Arabic or English is necessary. Even though this can provide an opportunity for those who do not have any Islamic education background, there are problems that theology/Islamic sciences faculties have to start from the basics, such as teaching how to read the Qur’an. Finally, in both countries the employability of higher religious education graduates seems one of the most pressing issues, but this issue is more prevalent in Turkey than in Malaysia.

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Çocukluk Çağı Travmaları ile Tanrı İmajı Arasındaki İlişkide Öz Şefkatin Aracı Rolü

Author(s): Ferdi Kıraç / Language(s): Turkish Issue: 3/2022

Previous research has demonstrated that a positive subjective relationship with God was associated with better mental health outcomes. On the other hand, it has been known that childhood traumas are the strongest risk factors for almost all common mental disorders. For that reason, investigating the relationship between childhood traumas and God image and the factors that mediate this relationship is crucial for the clinical works conducted with the religious clients who report a history of childhood trauma. Based on the Freud’s projection theory, the early researchers investigating the psychological factors underlying the formation of God image proposed that image of parents might mediates the god image. Their studies revealed inconclusive results. As an alternative to the projection theory, some researchers suggested that the God image was self-referenced. Their research showed that high self-esteem was positively related to image of a loving God and negatively related to image of a rejecting God. The studies comparing these two explanations found that God image was more self-referenced than parent referenced. The attachment theory provides a theoritical framework to integrate these two positions. Studies based on the attachment theory revealed that secure attachment was associated with a loving God image while the insecure attachment was related to a distant and controlling God image. The childhood traumas which are the focus of this study are the experiences that are likely to destroy early attachment pattern and lead to an insecure attachment style in which the self, others and in turn God are perceived in a negative way. Majority of the studies examining the link between childhood traumas and God image demonstrated that the individuals exposed to childhood traumas perceived God as distant, cruel, cold, punishing, unjust and frightening in their adulthood. However, the research investigating the impact of childhood traumas on the adult survivors’ God image has mainly focused on Western Judeo-Christian samples. Despite the prevalence of childhood traumas in Muslim communities, Muslim samples are underrepresented. In addition, it was thought that the self-esteem was the most important factor that mediates the relationship between childhood traumas and positive psychological outputs. Many studies supported that childhood traumas were associated with low self-esteem. However, recently, some criticisms were raised to the concept of self-esteem which has some negative consequences like narcissism, selfcenteredness, lack of interest and prejudice towards others. Instead, the concept of self-compassion was proposed. The concept of self-compassion includes a nonjudgmental and warm attitude towards oneself in the face of pain and suffering, and evaluating negative life events as being a part of shared human experience. The studies investigating the relationship between childhood traumas and God image have mainly focused on attachment styles and self-esteem as explanatory factors but ignored the concept of self-compassion. For that reason, in this study, we investigated the relationship between childhood traumas and God image and the mediating role of self-compassion in a sample of Muslim Turkish university students. The data was collected through online questionnaires. Five hundred two participants who were reached through the convenience sampling method, completed Childhood Trauma Questionnaire-Short Form, God Perception Scale and Self-Compassion Scale Short Form. With PROCESS v3.5 macro extension in IBM SPSS 22, a bootstrapping procedure with 5000 resamples was performed to test mediation models. Findings revealed that all childhood trauma forms predicted negative God image. In addition, all childhood trauma forms predicted low selfcompassion level. Finally, mediation analysis showed that self-compassion partially mediated the relationship between all forms of childhood trauma and God image. The results were discussed in the light of existing literature. Many studies have shown that selfcompassion-based interventions are highly effective with the clients exposed to traumatic experiences. Based on the findings of the present study, it was emphasized that self-compassion-based interventions would contribute to a more positive God image which is one of the important coping resources after stressful life events for religious individuals.

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Turkey and Islam Drawings by Second-Generation Turkish Children in Nottingham

Author(s): Fatma Kurttekin / Language(s): English Issue: 3/2022

This study examines how children between the ages of 6 and 11, living in Nottingham, UK, understand the facts of religion and homeland through Turkey and Islam in their drawings. Art-based research method was used in the research. The obtained data was examined using semiotic method. In drawings, the values, symbols, and concepts children link with Turkey and Islam and the effect of the Turkish Language and Turkish Culture (TLTC) textbooks presented in the Turkish weekend school on this link were analyzed. 14 girl and 16 boy students participated in the study. The first collection of the drawings was made in 2017 within the scope of the researcher's doctoral study, and the second one was obtained in 2021. Since not all of them had the same material, the colors in the drawings were excluded from the evaluation scope. The drawings which were not clear enough to understand and not related to the theme of the research were also excluded. Therefore, the drawings of eight children in 2017 and 18 children in 2021 were evaluated. The drawings about Turkey and Islam were sorted by year, gender, and age variables. After that, the objects and scenes associated with the subject were encoded in the drawings. Gender and age as the sub-themes were constructed under the year as the main theme. In the end of the research, it was observed that by the age the number of the signs and symbols and clarity of the drawings increased. However, there was a differentiation in the signs, symbols, and intensities reflected in the drawings based on year, gender, and age. Yet, it was pointed out that Turkey was mostly associated with the flag and Islam with a mosque. In addition, it was determined that the themes reflected in the drawings show parallelism with the subjects in the TLTC programs and textbooks. In this regard, it is important to briefly mention subjects covering Islam and Turkey in the curriculums and the books used in 2017 and 2021. In 2017, the textbooks (Turkish Language and Turkish Culture Course for Turkish Children Abroad (1st -10th Classes/ TLTCCTCA) used in the Turkish weekend school were discontinued after the coup attempt in 2016. However, the TLTCCTCA curriculum continued to be used until 2018. When we look at the unit titles in the curriculum, 1st-3rd. Classes “Faith in Allah”, 4th5th. Classes “Faith-Islam-Morality”, 6th-7th. Classes “Islamic beliefs and values”, 8th-10th. Classes “Religion, culture and civilization” units contain topics and learning outcomes that are directly related to religion. It is also found topics and learning outcomes on the country’s history offering knowledge about war, victories, bereavements, and Atatürk’s role of foundation of Turkish Republic. By 2018, a new curriculum and textbooks consisting of 8 levels were published. One of the issues that attracts attention with the changing programs is the development of religious and national consciousness, which tries to be realized through values education by preventing ideological conflicts. In particular, the contents on the themes of “Gateway to the past, Let's go see it, Holidays and Celebrations” aim to strengthen the connection with the elements of cultural and religious identity, which are also seen in the drawings of the children. Considering the children’s drawings, it is understood that in addition to their experiences, social institutions and the concept of Turkey and Islamic facts in the society in which they live, can feed positive or negative emotions and associations. As the age and level of knowledge increased, there was a noticeable increase in the logical flow and elements for concepts related to the subject. The drawings of the girls in 2017 and 2021 were about positive emotions and values related to Turkey without differentiation, while the drawings of the boys in 2017 clearly showed the impact of the events of that date. It can be said that the fear/anxiety and life difficulties that can be seen in the drawings of boys in 2017 have decreased by 2021, and the visibility of positive warm feelings, which include love, longing, pride, and excitement, has increased. Although more detailed elements and information about Islam are included in the drawings of girls when it comes to Islam, the mosque has been the most prominent element without gender, year, and age difference. National and religious values, such as flags and prayers, are depicted as elements that constitute courage, unity, and solidarity against the situations that cause anxiety and fear such as war. The images and embedded videos used in the textbooks might have played a role in emphasizing on these elements. This situation might be a result of the developmental characteristics of 6–11-year-old boys, as well as the stimuli exposed at the time of drawings and themes such as “Gateway to the past” focusing on history in TLTC textbooks.

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DJELO MAṬLAʻUʼL-FECR SALAHUDDINA UŠŠAKIJA (SALAHIJA) KAO PRIMJER PRVE REGAIBIJE U OSMANSKOJ KNJIŽEVNOSTI

Author(s): Emrah Seljaci / Language(s): Bosnian Issue: 71/2022

This paper presents the work of Maṭlaʻuʼl-fecr by a famous Ottoman poet of the 18th century, Sheikh Abdullah Salahuddin Ushshaqi - Salahi. The work is of enormous importance for the entire Ottoman literature since it is the first poetic work that thematizes the conception of the Prophet of Islam. Thus, this is the first Regaʼibiyya written and composed for the purpose of performing at religious ceremonies on the occasion of Laylatur-regaib, the blessed night of the first Thursday in the month of Rajab. According to Islamic tradition, that night the Prophet’s mother Amina conceived Muhammad. Although this type of poetry is not as frequent in Ottoman literature as the Mawlid and Miʻrajiyya, its importance should not be neglected. It is particularly significant that the first Regaʼibiyya in the history of Ottoman literature was written by Salahuddin Ushshaqi, a poet of Bosnian descent. Therefore, in the continuance of the paper, general information about the author, his life and work is offered, and after the basic characteristics of Salahi’s Regaʼibiyya, an integral translation of the Mathnawi Maṭlaʻuʼl-fecr is presented. The translation itself is accompanied by additional explanations and interpretations of certain terms or verses.

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19. Yüzyılda Livane Halkının Hukukî Talep ve Davaları (1800-1861)

Author(s): Zemzem Yücetürk / Language(s): Turkish Issue: 16/2022

The Ottoman Empire had many different ethnic elements. The state in question has managed to manage these different groups in terms of religion, language, race and culture for centuries with a tolerant administration and understanding of justice originating from the religion of Islam. It has provided the citizens of different religions with the opportunity of judgment, administration and administration according to their own religions. In local administrations, he allowed non-Muslims to be governed by their own clergy as long as they did not rebel against the state. Although there are congregational courts, it also gave the aforementioned subjects the right to bring their cases to the shari'a courts if they wished. In line with this right, non-Muslims often brought their cases to the sharia courts. In the study, the legal demands and lawsuits of the people of Livane, from the beginning of the 19th century to the end of the reign of Sultan Abdülmecit, were handled separately as non-Muslims and Muslims. During this period, non-Muslims had requests and lawsuits regarding the church, estate, permission, receivables, conversion and denomination movement, appointment of proxy, executive director, consul and murder. Those of the Muslims are claims and lawsuits about inheritance, family law, permission, debt, theft and murder. As it is understood from the documents, both Muslims and non-Muslims conveyed their cases to Istanbul with petitions and demanded that orders be sent to the administrators of the sanjak to which Livane was affiliated, for the settlement of their cases in the shari'a courts. If it was not possible to resolve the case, they requested that the defendants be summoned to Istanbul and held their hearings. The state dealt with the complaints and demands of all the people and sent orders to the local administrations to solve the cases and to fulfill the requests. With the request to report the results of the cases to Istanbul again, the follow-up of the results was also carried out. As it can be understood from the documents, non-Muslims had their own courts and conveyed their cases to Istanbul with petitions. The state also approached the wishes of the people positively, without discriminating between Muslims and non-Muslims. Although the Ottoman Empire responded positively to the requests of non-Muslim subjects, it was understood from a document belonging to the period that these subjects did not behave tolerantly towards each other. When a non-Muslim changed his sect and got married to an Armenian nation, the Catholic nation imposed a fine on this person.

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Whiteness and Anti-Muslim Racism in Finland: The Racialisation of Finnish Muslim Converts

Author(s): Linda Hyökki / Language(s): English Issue: 1/2022

This article argues that the anti-Muslim experiences of Finnish converts should be analysed as racial, and that they have not emerged from a historical vacuum, but are rather embedded in a trajectory of racism in Finland. The article demonstrates this through the racialisation of the country’s national minorities, the Sámi and Roma peoples. Drawing on this, the article explains how the Finnish convert experience can be understood as a continuum of the racialisation of minorities in Finland, within the more extensive construction of Whiteness and normative Finnishness.

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The Revival of Religion in Albania: A Comparison of Cham, Kosovar and Bosniak Attitudes toward Proselytization and De-Sunnification

Author(s): Mentor BEQA,Ardian Muhaj,Ferid Piku / Language(s): English Issue: 2/2022

This paper examines the recent history of religious development in Albania during the post-communist period. Second, it identifies patterns in the differentiated development of material and spiritual religious life among the region’s religions, and the institutional and political reasons behind them. Third, it analyses the positions of Albanian Cham, Albanian Kosovar and Bosniak Sunni communities as they confront the post-communist pressures of proselytisation and de-Sunnification. Through historical and discourse analysis and unstructured interviews with individuals of different religious, ethnic and local affiliation, the paper reveals that religious, ethnic and local feelings are strong among all three communities. Attitudes toward proselytization attempts among Bosniaks, Cham and Kosovar Albanians, however, are more resilient than those of local Sunnis toward de-Sunnification. The weakening of religiosity among local Sunnis is in conjunction with an organised movement to construct a distinct Bektashi identity, although most Bektashis still identify as Muslim.

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Četiri razdoblja islamskog obrazovanja u Bosni i Hercegovini

Author(s): Ekrem Tucaković / Language(s): Bosnian Issue: 2/2022

Since its formation, an important task of the Islamic Community in Bosnia and Herzegovina has been to establish and manage its own education system. Ever since the late 19th century, education of the Islamic community is torn between Muslims’ actual needs and realistic possibilities, between vocational education for the needs of the Islamic community and education that encompasses as many pupils and students as possible. Debates about education abound with conservative and reforming approaches, interference by state administrations, tardiness and indecisiveness of the structures of the Islamic Community. The paper identifies the following four stages of Islamic education: the period of educational isolation, educational inclusion, educational marginalization and educational relevance.

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