Turkish Studies - Language and Literature, Year 2020 Issue Volume 15 Issue 3

The Obstacles Reaching to Spiritual Guidance

Yusuf AKBAŞ — 2024-08-29

Throughout history people wanted to make themselves happy both in this world and in the hereafter to reach salvation and spiritual guidance through the directions of religions. Salvation theology, for example, is one of the fundamental principles of both the Jewish and the Christian tradition. According to this belief, The Jewish God is the savior, his history is a history of salvation. According to them, Christ will rule his kingdom in the name of God, and so justice will rule in the world through the chosen people of Israel. Salvation theology is also central to Christianity. The historical origin of the theology is based on the sin committed by Adam and his wife. This sin has been accepted as the sin of all mankind in the person of Adam and therefore every human being was born as a sinner. Since the original sin is the innate destiny of man, it is impossible for man to get rid of this sin with his own potential and actions. Therefore, God sent his son Jesus and sacrificed him as atonement for the salvation of man. The world view brought by the Qur'an offers humanity a theology of spiritual guidance, not a salvation theology. The Qur'an focused on the concept of individual “spiritual guidance” instead of “individual and social salvation”. It is clearly emphasized in the Quran that there is spiritual guidance based on the actions of the individual, rather than a salvation from affiliation. The Quran's emphasis on community in history is based on individuality and principles. Man has the capacity to obtain knowledge, reason and free. Human existence and testing is based entirely on these factors. Because of these potentials of man, the first test was starts with eating the forbidden fruit, which is expressed as the fall of Adam. Man used his free will for the first time in this incident. Any Adam / human who misuses his freedom morally will be in decline. Therefore, Hz. The story of Adam is the first example for every individual.

Existential Themes Prominent in Chingiz Aitmatov's Works

Erol ÇETİN — 2024-08-29

Chingiz Aitmatov appears as an important writer and thinker trying to deal with human existence in many ways in his works. Aitmatov, who evaluates the dimensions of human thought, feeling, emotion and will in a unique and authentic style, put forward remarkable ideas in terms of making sense of existence. What makes his works so important is that he can reach the universal from the national and local. In this context, Aitmatov was able to successfully express the common pains, joys, dreams, sorrows and longings of humanbeing in his works. Both his internalization of local values and virtues and his being very sensitive to the universal problems of humanity enabled him and his works to gain a completely different place in the hearts of people. Another point that makes Chingiz Aitmatov authentic is that the dynamism and vitality of existence is felt in a concrete way in almost every sentence of him. In this sense, every word and sentence dripping from Aitmatov's pen; it would not be wrong to say that life is a reflection of the traces left on itself. In this study, firstly, what kind of relationship between philosophy and literature is discussed, then basic information about the nature of the relationship between existentialist philosophy and literature is given. Then, the relevance of Chingiz Aitmatov's works to philosophy and existential philosophy is examined. In this context, the first in his works; Existential themes such as human, nature, God, freedom, alienation, war, father figure, suicide, fate, helplessness and evil is investigated within the framework of the existentialist philosophical approach, which has a very important place in the philosophy of religion.

The Axiological Dimention of the Alienation Phenomenon

İbrahim ÇETİNTAŞ — 2024-08-29

In this study, we dealt with the axiological dimension of the alienation phenomenon. According to this, it is understood that axiological alienation arises from the deviations or contradictions taken place between human and his historical existence. Here, the human transfers his essence to the acts he has produced, with the material or spiritual reasons, and becomes an objective element or elements by externalizing through them. With the introduction of these produced objective elements into circulation to meet the needs or desires of the external world, the existential integrity between the essence and the actions is disrupted, and the man feels alien to his externalized essence. Because, here people are respected for the sake of these acts, not because of themselves. Because what matters is not the human himself, but the external equivalent of the acts he produces. Naturally, this situation causes the human to lose his position of being a goal and becomes instrumental for someone else or other things. This situation, which starts in the acts and spreads to the whole spiritual body, leads to a decrease or develuation of human ontologically as well as axiologically. For this reason, the maintenance of the integrity between human and his historical existence is crucial. This will be possible by placing the spatial relationship/balance between the essence and acts on a right and solid ground. This will come true by accepting that human is an aim in himself, not a means for anything material or spiritual, such as religion, culture, history or tradition, including his own actions.

Effect of Having Paranormal Beliefs on Life Satisfaction

Mehmet Emin KALGINihat ŞİMŞEK — 2024-08-29

This research aims to determine whether the levels of paranormal beliefs of undergraduate students on life satisfaction and examine this in terms of certain variables. In this research which is of general survey model, data was obtained through “Satisfaction With Life Scale”, “Paranormal Beliefs Scale” and the “Personal Information Form” developed. In order to analyse data, independent t-test, correlation and multiple regression were applied. Research population is composed of students studying in Social Studies, Primary School, Turkish Language, and Primary School Mathematics Teaching Departments of the Nizip Education Faculty while research sample comprises 186 students selected through simple random sampling method. 65% (121) of these students are female while 34.9% (65) are male. Mean age is 22.34. Results of the research revealed that scores of male and female students in terms of traditional religious paranormal beliefs, sorcery and life satisfaction differ in favour of the female students while mean scores do not differ according to the gender variable, in terms of classical (non-religious) paranormal beliefs, future telling, belief in psychic powers, spiritualism, extraordinary forms of life, superstition and paranormal belief. A positive significant relation was determined between the life satisfaction and paranormal beliefs, traditional religious paranormal beliefs, classical paranormal beliefs, sorcery as well as belief in psychic powers, while no relation was identified between the life satisfaction and future telling, spiritualism, extraordinary forms of life and superstitions. Moreover, as a result of the multiple regression analysis carried out to determine how much the variables such as traditional religious paranormal belief, sorcery, future telling, belief in psychic powers, spiritualism, extraordinary forms of life and superstitions predict life satisfaction, it was observed that these seven variables explain 14% of the variance in life satisfaction scores.

Leadership, School Culture and Institutional Image Perception in Imam Hatip High Schools

Ümit KALKAN — 2024-08-29

In this study, it was aimed to determine the leadership, school culture and corporate image perceptions of teachers working in imam hatip high schools and to reveal the relationships between the variables. The target population of the research consists of 370 teachers determined by stratified sampling method among 1345 teachers working in 25 imam hatip high schools in Karatay, Selçuklu and Meram districts of Konya. This study was designed in relational screening model using quantitative research method. According to the results of the research, teachers working in imam hatip high schools show that the school principals show the most transformational leadership characteristics, the trancastional leadership characteristics are at the medium level and the laissez-faire leadership characteristics are at the lowest level. Teachers' perceptions of school culture are strong. They showed strong school culture characteristics, highest participation in cooperation and trust, and least participation in teacher effort and student success. In the study, it was seen that the corporate image perception in imam hatip high schools was perceived at a medium level. Teachers stated that the highest image in the educational institutions they work in, and the lowest, the image of the program is effective, and that the institutional image of their schools is medium. It has been observed that the transformational leadership characteristics of school principals affect the school culture in a moderate and meaningful way, and that the trancastional leadership and laissez-faire leadership features negatively affect the school culture. In addition, it has been observed that the transformational leadership characteristics have a moderate meaningful effect between the corporate image and the trancastional and laissez-faire leadership characteristics have a significant negative relationship.

Polygyny as a Social Customs in Hadith Literature

Şemsettin KIRIŞ — 2024-08-29

The fact that the titles in the “Kitabu’n-nikah” chapters of the hadith literature are designed according to polygyny necessitates more attention on this issue. In almost all of the hadith literature, much polygyny dominant. The thesis that the Koran and hadith texts do not legitimize polygyny in the modern world is in the tendency to spread. It should be noted that there is a difference between actual polygyny and polygyny. In this study, the subject is discussed in the context of justice condition, examples of the construction of the "marriage" parts of the hadith literature according to polygyny are given. It is not appropriate to construct the question as "Is there a polygyny in Islam?" The question should be asked, "Can the modern practice of prohibiting polygyny and introducing deterrent penalties be religiously legitimate?" Polygyny is present institutionally in hadith sources. There is a situation where it is not possible to ignore polygyny. Mandatory monogamy does not mean actual monogamy. If a subject is a social phenomenon in society, the ban only drags the practice off the record. Sociological facts cannot be eliminated with prohibitions. The prohibition of polygyny by law does not reduce de facto polygyny, it directs people to informal The prohibition of polygyny by law does not reduce de facto polygyny, it directs people to informal relationship. The perception that there is no other option than monogamy in Islam in today's conditions has no scientific basis. Hz. The Prophet's polygyny cannot be explained only by obligation. Hz. The Prophet behaved naturally both during marriage and divorce. Living with two or more women at the same time should be considered de facto polygyny, even if there is no formal marriage contract with one of them. Hadith literature does not support the understanding that the Quran completely forbids polygyny.

Experience of Grace and Godification in Meister Eckhart’s Thought

Halil İbrahim KÖSE — 2024-08-29

German Dominican Meister Eckhart, who is one of the most efficient figures of Late Medieval Era, established a ground for a set of theological and philosophical discussions with his works he produced as a preacher, a mystic and a theologian. He is a person who drew the attention of the Church because of a number of opinions he advocated about mysticism which form the main subject of philosophy, and he was therefore condemned by a papal bull and was even deemed heretic. Having defined human as the one “turning back to his essence” Eckhart, who states that human being will become the Son of the God, and going even further that he will become the God Himself, does not theoretically mention an idea of gradualness or phases, however he succeeds in presenting the way of this change by mentioning states which require a certain amount of effort and discipline. Having adopted negative theology, Eckhart, despite advising his followers to keep quiet about God rather than speaking about Him, asserted that in order for a human to know something about God, he must Godify himself by experiencing a divine transformation moving from Aristotle’s principle of “the experience or recall of one object will elicit the recall of things similar to that object”. The thinker, who appreciates created beings as nothing except God, while considering God as the only real existence, expresses that so as for human beings to show up in the field of existence and to be able to exist, they rely on this transformation. Having mentioned two graces, Eckhart remarks that the Creation which is given without any charge and which he calls exitus from God is the first grace and it is granted to all, and that the second grace, which he reflects as reditus to God, is to be given to only those who are smart and have intelligence, and do their diligence for this transformation. Human being, who can realize this transformation in for stages, namely detachment/purification, illumination, union/ecstasy and springing, in some way returns to his self, his essence.

Qadis Accused of Making up Hadiths by Hâkim en-Nîsâbûrî

Fikret ÖZÇELİK — 2024-08-29

In addition to the famous muhaddiths in the area of hadith narration, it is a fact that there are narrators known by different names. Some of these are qadis that are somehow associated with hadith narration. However, it is not possible to consider all qadis at the same level in the hadith narration. In this context, it cannot be said that those who are famous in fatwa and fiqh are also prominent in the hadith narration, but there are some exceptions. In addition, it is assumed that the hadith critics do not regard being a qadi as a favorable profession. The main reason for this is that professions such as being a qadi may damage the narrator's report over time. In this context, it is reported that the narrations of many narrators, who took the post of qadi, were abandoned and criticized. The narrators are generally evaluated in terms of justice and their reports. Therefore, it is known that the disaffirmations directed to the narrators are not at the same level. In this context, the heaviest criticism that can be directed to the narrators is related to the subjects about justice issues such as falsehood and making up hadiths. In this study, the qadis accused of making up hadiths by Hâkim en-Nîsâbûrî have been addressed. These qadis are listed as İbn ‘Ulâse, Nûh b. Derrâc, Mansûr b. Abdülhamid and Ebû’l-Bahterî. Based on the evaluation of Hâkim en-Nîsâbûrî, the translations of the mentioned qadis have been addressed within the framework of the jarh and ta’dil (discrediting and accrediting) literature, and the opinions of the hadith critics about these qadis have been explained. Thus, the accuracy of the claim that qadis made up hadiths and reasons for this have been mentioned. On the other hand, it has been tried to determine whether there are narrations of the relevant qadis in the primary hadith resources. However, within the scope of these four qadis, it has been tried to determine the relationship between qadis and hadith narration and their contribution to the hadith narration, and it has been established that the relevant qadis were not very active in hadith narration.

Spiritual- Mystical Dimension in the Poems of Bahtiyar Vahapzade

Ahmet ÖZKAN — 2024-08-29

Bahtiyar Vahapzade is one of the most important literary figures of Azerbaijan and the Turkish World. Throughout his life, he penned works that prioritized national and spiritual values. The creation, internal conflicts and opposites of human beings, periods of life, love of homeland, were the main subjects of his art. The majority of the articles and theses written about him, were written by the literati which mostly focused on the figure rather than the content. The ones related to the content were limited to subjects such as their sensitivity on Turkish language, their national feelings and thoughts. The spiritual elements that feed all of this have not been sufficiently expressed. This article was written in order to identify the spiritual-mystical elements in his poems which, were not adequately dealt with in the studies about Vahapzâde. The limitation of our study, in which the synthesis interpretation method is used, constitutes the poems of Vahapzade. Several of his articles have also been cited in support of his ideas. As a result, the fact that Vahapzâde grew up in a traditional Turkish family, internalized the values he believed in by learning the traditions and customs of his family, and the discovery of the beauties in his essence revealed him as a spiritually strong personality. In his own words, he is a "suffering" person. Throughout his life, he has worried about the nation's independence and spirituality. His interest in ancient literature also enabled him to have knowledge of related spiritual dynamics. Despite the fact that he was not a Sufi, for reasons explained, his poems included spiritual-mystical elements, and his messages to the society rose on this basis. The research will offer a different perspective to the studies about Vahapzâde.

Epistemological Belief Level Of The Students Of The Faculty Of Theology (In Case Of Bolu Abant Izzet Baysal Unıversıty Theology Faculty)

Seyyid SANCAKKevser ÖZEVİN — 2024-08-29

The aim of this study is to determine the level of epistemological belief in learning by the undergraduate students of the Faculty of theology and to examine the epistemological beliefs of the students in terms of certain variables. The research in the relational scanning model was carried out with the participation of 371 students who were studying for a bachelor's degree in the Faculty of theology. The research's data collection tool was developed by Sing-Chai, Teo and Beng-Lee (2009) and adapted into Turkish by Kutluca, Soysal and Radmard (2018). The data collection tool consists of two parts,” epistemological beliefs scale " and "Personal Information Form". Students ' scientific epistemological beliefs to determine their level of sub-dimensions, the average of (X) and standard deviation (SD) scores, calculated variables such as gender of the parameters of two independent groups t-test; three or more variable parameters, such as age group and grade level with one way analysis of variance (Anova) using the statistical conclusions were reached. In addition, the Tukey test was used to determine the difference between the groups. According to the results obtained, it is possible to say that the epistemological belief levels of the students of the Faculty of theology are improved. As a result of the research, there was a significant difference between the level of prep school students who started school and the level of epistemological belief in learning in later classes. It has also been found that the sexes and class levels of the students influence the lower dimensions of the students ' scientific epistemological beliefs.

Self-confidence and Religiosity Relationship: A Research on Students of Theology

Selahattin YAKUT — 2024-08-29

Human beings are beings who come into the world full of emotional, mental and psychosocial potentials that can lead an ideal life in an individual sense. Although these potentials are revealed and functional, they are related to environmental factors and hereditary characteristics, but it is a matter that requires individual effort as the main factor. In this context, self-confidence and religiosity, which stand out as concepts that we can refer to as the reference to awareness of the potentials and the shaping of the psychological threshold in dealing with the problems faced; In addition to referring to human physical and psychological health, it can be considered as two of the most central determinants of quality of life. Considering the roles they play in shaping the psycho-social world of people, it makes our research important to examine the effects of self-confidence and religiosity on theology students in the pandemic process, which constantly increases its tone and severity in our country as in the whole world. The sample group of our study, which was confirmed to be in compliance with ethical rules by the decision of Bozok University Ethics Committee on 18.06.2020, with the decision numbered E-13509, was 108 (79.4%) girls and 28 (20.6%) boys, randomly selected through the communication tools of Yozgat Bozok University Faculty of Theology. It consists of a total of 136 students. The data were obtained using “personal data form”, “self- confidence scale” and “internal religious orientation scale” in our research, which adopted a descriptive model as a Model. Standard deviation, arithmetic mean and frequency analysis from descriptive statistics in SPSS program; the Man Whitney U test, Kruskal Wallis H Test, Spearman correlation and Post hoc analysis of non-parametric tests were performed with the acceptance of significance p<0.05 and the following results were achieved: “the participants had high levels of self-confidence and religiosity; the relationship between self-confidence and religiosity did not reach the level of significance.; the difference between the perception of personal piety and self-confidence and the economic situation on self-confidence is statistically significant, but gender, geographical region where the country is located, the duration of daily communication, daily personal development (reading books, courses, seminars, etc.). it was determined that the difference between the allotted time, the perception of the negative impact of the pandemic process on daily life, and the variables” shelter place " were not significant.

The Place of Women in the Social and Religious Life in Anatolian Alevis Tradition

Recep YÜNER — 2024-08-29

Unlike traditional Sunni understanding, in the Alevi-Bektashi tradition, Ancient Turkish beliefs are known to be influential in as much as Islamic values. Ancient beliefs of Ancient Turkish societies, such as Tengrism, nature and ancestor cults, shaped the belief structure of the Anatolian Alevis after accepting Islam, and the Anatolian Alevis formed their religious philosophies by synthesizing both the beliefs of Islam and the beliefs of the old Turkish societies. Based on this synthesis, the main purpose of this study is to reveal the place of women in Anatolian Alevis within the framework of the similarities between Anatolian Alevis and Ancient Turkish societies. In this study, the subject of women in Alevism is covered under the sub-headings of “Social Life” and “'Women in Religious Rituals and Ceremonies”. The study is based on literature review. The place and value of women in the old Turkish and Alevi society were tried to be revealed through both field research and with the use of classical sources. According to the information obtained, in the Alevi society, It is determined that women and men are equal, that women are regarded as respected and valued due to their being human, and men and women are equally in family, that monogamy is preferred, that divorce and adultery are not welcomed, that there is no discrimination between boys and girls, and that religious ceremonies are held together with men and women. It is noteworthy that all these beliefs in Anatolian Alevism related to women are similar to those in Ancient Turkish beliefs. It is important to increase both literature and field research in order to reveal more clearly how Anatolian Alevis' perception of women is affected by old Turkish beliefs.