Turkish Studies-Comparative Religious Studies, Year 2022 Issue Volume 17 Issue 4

The Doctrine of Da‘wah in the Qur’an and its Interpretation in the Ideology of Mainstream-Radical Islamist Movements

Zeynep Nermin AKSAKAL — 2024-08-29

The religion of Islam, due to its position in Muslim societies, has been a tool for external and internal separatist forces. In particular, the doctrine of da‘wah in the Qur’an exceeded its purpose in the ideology of radical movements in the Middle East and has become a factor that leads to hostility and violence against both Muslim societies and other societies. For this reason, it is important to determine what this teaching means and how it is abused and to propose solutions against the excesses in this regard. For this purpose, in this study, the foundations of the da‘wah doctrine in the Qur’an were investigated together with its interpretations in the sources of tafsir and in the ideology of the contemporary mainstream-radical Islamist movements that have emerged since the 20th century. The study is important in terms of examining the thought system of radicalization, which is a current and global problem, and some of the arguments on which it is based. According to the results, the issue of da‘wah to goodness and enjoining good and forbidding evil, which is the basis of the da‘wah doctrine in the Qur'an, is open to arbitrary interpretations and abuses. Although the measure of goodness is determined as being good according to reason and shari’ah, definitions can change when ideologies are taken as a measure. As it is understood from the Qur'an, the main purpose of the da‘wah among Muslims is to ensure the unity of the ummah and peace. Peace is one of the main purposes of the universal da‘wah. Reformist mainstream Islamist movements brought the da‘wah into politics and carried out their activities in the call center to accept the sovereignty of Allah in every social-political field. Revolutionary radical movements that broke away from these mainstream movements have shifted the doctrine of da‘wah from the field of teaching and guidance to the field of jihad, which means fighting to make people submit to the religion of Islam. This situation does not provide the peace promised to humanity in the activities of the da‘wah, and it also fuels hostility and violence. For this reason, authorized persons who have been trained away from extreme ideologies should carry out the duty of da‘wah in soft ways that appeal to the minds and hearts.

Can the France Model Be an Example in Turkey’s Discussions on Religious Education?

Emre ALTINTAŞ — 2024-08-29

There are various opinions put forward in favor and against the religious education debates held in the formal context in Turkey. According to one of these views expressed against religious education, religion lessons should not be included in schools in our country. As a justification for the said opinion, it is stated that this course is against the principle of secularism, and the practice of religion courses in France is cited as an example. However, when a comprehensive examination of the religious education of France is made, it is understood that the practices in this country cannot be a model for Turkey. Because the historical experience of this country, its position in religion-state relations, its education system and ultimately its approach to religious education rest on a very different ground from our country. In this study, an evaluation based on the literature review method was carried out on the situation in question. For this purpose, the general structure of France, religion-state relations, education and religious education system were analyzed. As a result of the research, it was concluded that France's understanding of secularism and religious education practices cannot be a model for Turkey. In this result, the argument that the secularism and religion-state relations of both countries are based on different historical experiences has come to the fore. Therefore, based on the fact that there is no religion course in public schools in France, it has been revealed that the inferences made for our country are far from reality. In addition, the thesis that religion lessons in schools in our country, imam-hatip and higher religious education institutions in our country's education system are a natural result of Turkey's religious education experience gained strength within the framework of this result.

Reading Today's Reality with the Example of Qur'anic Discourse: Depersonalization by Appearing Sensitive

Hatice Merve ÇALIŞKAN BAŞER — 2024-08-29

As time progresses, changes occur in many areas such as social, cultural, politics and economy. Over time, you begin to adapt and get used to this change. However, if the habit increases uncontrollably, it can turn into an obsession and addiction. This causes the person to be indifferent to those outside of what he is used to; numbs it, desensitizes it. The society that the Qur'an is dealing with when the Qur'an begins to descend is a society that adheres to its habits, has shaped its values with this dependence, seems sensitive to its environment, but has a weak awareness. The arbitrariness of their habits or their own cultural codes, generosity, showing off; your fraternity to protect him under all circumstances, even if it is unjust; It has caused goodness to turn into an action done in line with the interests. A behavior that seems meaningful in this state can turn into an unfair and arbitrary action that is used for interests. This can make them insensitive in some respects. Today, some special days such as birthdays and baby showers have become instruments of waste and consumption frenzy so that they can be appreciated and talked about. Therefore, the situation of “sharing the good time” has turned into an act of increasing popularity. Again, “doing something for someone in need” has become “doing something because appreciation, applause, and profit are expected”. On the other hand, being a part of an aid organization only through the virtual world has reduced awareness of the environment. With the idea that “everyone is doing it”, actions involving injustice and unjust / without effort have also started to become widespread. In general, customary and social situations in Arabs, today technology and the developing social media language have caused this. The aim of this study is to emphasize that the most important thing in people's need for each other in a rapidly changing, alienating and selfish world is not so-called sensitivity, but sensitivity in action. Deterioration in value; basically, it emerged in three aspects, namely money, rank and lineage. The Qur'an intervened at the point where value did not turn into good action and people became insensitive to other people with the feeling of rank, property and nervousness. The Qur'an's attitude is to reject behaviors such as "greed for wealth and position, lying, arrogance, and speaking out"; It is a call for change in the way of transforming or constructing behaviors such as “generosity, kindness, waste, brotherhood”. While doing this, the Qur’an used a constructive style that invites help, patience and brotherhood. Today, the so-called sensitivity, especially caused by the virtual world, should be abandoned by considering the Qur'an's emphasis on action. As the Qur'an does today, morally sensitive behaviors should be brought to light again, remembered and action should be taken.

The Manzum Tafsîr-i Kemâl of İsmâil Sâdık Kemal Pasha

Rıdvan ÇETİN — 2024-08-29

The interpretation and translation of the Qur'an was started when the Prophet (saas) was alive. The first to translate the Qur'an, the Companion Salman Al-Farisi, translated the Surat Al-Fatiha together with the "Bismillah" (In the name of Allah) into Persian. Interpretation (tafseer) and translation studies, which started in the first years of Islam, gained momentum with the spread of the new religion among other nations. Until today, the Qur'an has been translated and interpreted into many languages. After the Turks accepted the religion of Islam, they translated the Qur'an into Turkish in order to learn the messages and principles of the new religion. Zeki Veli Togan, the translation of the Qur'an into Turkish, according to the first translation made to Farsi, was the same period. Many interpretations and translations of Quran have been made in both eastern and western Turkish accents. The Qur'an is one of the main sources of Divan literature. This has been a source for the emergence of some genres of both form and content in literature. Especially in tawheed (unity), munacat (invocation), na't (eulogy), mawlid, siyar al-nabi, miraciye and hilye-i sherifs, the Qur'an has been utilized to a great extent. In Divan literature, it is known that some verses of Qur'an translated and interpreted. However, in this period, whole translation or interpretation of the whole Qur'an has not be found. XIX in this study the work of ismâil Sâdik Kemâl Pasha, a man of the state, poet, mufessir and hattater, is subject to examining life, literary character, works and the works of the poet Tefsîr-i Kemâl, the method of inspection of the property, the shape characteristics and the work of the artifact. Generally, while creating voluminous works in Divan literature, masnavi verse form was preferred. However, Ismâil Sâdık Kemâl Pasha used the verse form of kıt'a-i kebire while composing his interpretation. This interpretation (Tafsîr,) differs from the others with these mentioned features.

An Example of Turkish Poetical Translations of al-Emali: Hafız Refi Efendi’s Kasîde-i Emâlî Tercüme-i Manzûmesi

Atila GÖKDEMİR — 2024-08-29

Aqaidnames are among the works of Turkish-Islamic literature whose religious-didactic aspect predominates. They were written in order to teach the basic principles and rules of Islam, in other words, the principles of faith to the Muslim community. Although aqaidnames are mostly written in prose, there are examples in verse written for the purpose of easily learning and memorizing the creed issues. Aqaidnames are classified as copyrighted and translated works. In verse translations of the genre made in the field of Turkish Islamic literature, generally al-Imam al-Azam Abu Hanifa’s al-Fiqh al-Aqbar and al-Vasiyya, Hızır Bey's Qasîda al-Nuniyye, Birgivi's Vasiyetname, Molla Jami's Itiqadname and especially Ali bin Osman al-Usi's work named Qasida al-Amali were taken as basis. One of the Turkish verse translations of Qasida al-Amali is Kasîde-i Emâlî Tercüme-i Manzumesi written by Yanyalı Hafız Refîʽ Efendi, one of the Mekteb-i Sultani teachers in 19^th century. In the study, firstly, the works written on creed and Islamic creed and the examples of aqaidname in the Ottoman literary field will be emphasized. Afterwards, concise information will be given about al-Usi and his famous work, Qasîda al-Amali. Afterwards, determinations about Hafız Refîʽ Efendi's life, works and mystical personality will be conveyed. Then, the form and content features of Kasîde-i Emâlî Tercüme-i Manzûmesi and the similarities between Hafız Refîʽs book and Izzî's Qasida al-Amali translation will be discussed. Finally, the transcription of the work will be given. With this study, it is aimed to contribute to the researches on aqaidnames in verse, which are one of the significant genres of religious-didactic literature. Another aim of the study is to open the door to studies about Hafız Refîʽ Efendi.

Investigation of the Relationship Between Pandemic Anxiety and Religious Coping Levels in Pregnant Women Under Covid-19 Stress

Bilal KARTALSevda KARTAL — 2024-08-29

The sample of this study consisted of 132 mothers who had been pregnant during the Covid-19 pandemic (2020-2022) in Türkiye and currently have children aged 0-2. In this study, we tried to determine the effect of religious coping on reducing the anxiety levels of pregnant women during the pandemic process. We aimed to examine the relationship between pandemic anxiety levels and religious coping levels of pregnant women. In the study, it was examined whether there was a change in religious coping and pandemic anxiety according to some demographic variables of the participants. "Cronbach's Alpha coefficients" were calculated within the scope of the reliability analysis of the scale questions. Shapiro-Wilk and Kolmogorov-Smirnov test results and Skewness and Kurtosis coefficients were determined by looking at whether the continuous measurements were normally distributed. For each variable, "Independent T-test" and "One-Way Analysis of Variance (ANOVA)" were performed to compare the scale scores according to the participant groups. In the case of more than two groups, Duncan's test was used to determine the groups that differed and “Pearson” correlation coefficients were calculated to determine the relationships between continuous measurements. It was observed that as the education level of the mothers increased, their anxiety levels decreased. It was concluded that positive religious coping levels of working mothers were high. It turned out that mothers who had more than one pregnancy experienced less pandemic anxiety. It was observed that mothers living in towns, villages and rural areas were less anxious than those living in city centers, and their positive religious coping levels were higher. No relationship was found between families' income levels and religious coping. It turned out that mothers who were exposed to the news for more hours during the day were more anxious. A positive relationship was found between mothers' subjective perceptions of religiosity and religious coping during the pandemic. It was concluded that there was no linear significant relationship between positive religious coping and pandemic anxiety. This research was carried out with the approval of Hakkari University Ethics Committee dated 27/04/2022 and numbered 27655.

Guidance on Fiqhial Issues According to Ibn Abd al-Barr al-Maliki

Shavish MURAD — 2024-08-29

Evidence in fiqh is its soul, for fiqh is understood by consideration to complete the process of knowing the legal rulings, he is the guide to what is required. guidance in fiqhial issues is a reference fatwas in fiqhial issues to their origins with evidence showing their reference to those assets and a statement of their legal point, this is the core of fiqh, a scholar is not called a faqih except with the knowledge of the evidence for the rulings, fiqh is the knowledge of practical legal rulings from their detailed evidence, for this reason, scholars of every sect came out directing the sayings of their imams in what they went to when the ruling was mentioned without its evidence. among these scholars is Ibn Abd al-Bar, whose style was distinguished in many of his books by sober guidance, strong argument, and a bright statement in directing legal issues.Here we have shown by application the importance of fiqhial guidance and examples of it in worship and its issues, and the most important features of fiqhial guidance according to Ibn Abd al-Barr al-Maliki. fiqhtial guidance is of great importance to know the attachment of the new branches to their origins and how to direct them to their legal evidence, to allow for the continuous development of ıslamic fiqh and its fertility through guidance, reasoning, and measurement, and revealing the extent of the scientific methodology of the ıslamic fiqhtial mind, its development and prosperity, and to meet the requirements in fiqhtial developments and find solutions to them without deviating from the avenue of ıslamic legislation and its aims and objectives.

Şemsuddîn Ebû Sâbit Muhammed B. Abdulmelik Ed-Deylemî’s Criticism Against Sufis In “Kitâbü Tasdîkı’l-Maârif”

Yahya YAŞAR — 2024-08-29

Şemsuddîn Ebû Sâbit Muhammed b. Abdulmelik ed-Deylemî (v.589/1193) who lived in the 6th century AH, frequently uses criticism in his one volume Ishari / Sufi Tafsir “Kitâbü Tasdîkı’l-Maârif” in which he criticizes sufis. What makes his criticism valuable and worthy of attention is that he is also a sufi scholar himself. Deylemî has more than thirty works, most of which are in manuscript form, revealing his knowledge of Sufi literature. As a person of sunnah in faith, Deylemî presents his point of view when handling subjects such as the requirements of true faith, while criticizing contrary opinions. His criticism is strong, persuasive and based on evidence, he also never uses a generalist manner. The meaning he put into the notion of “Sekîne” and the criticism he made against sufis based on this notion is striking. In this context, it is noteworthy that, contrary to the Sufis, he stated that sukunu'l-kalb and sekina are not the same thing, that the heart's calmness is related to certainty, that tranquility is a vehbi thing sent down from Allah, and that he draws attention to the word "revelation" in the verses about sequina and expresses his own opinion. There are critics about words, phenomena and notions against sufis, some of whose names are disclosed at times but mostly masked. Even İbn Atâ, one of the first period sufis who Deylemî benefited the most from his opinions, got criticized by him. The sect that Deylemî criticizes the most are the people of hulul, mystics. Hulul tries to refute his belief with evidence. This shows that he was not indifferent to the theological debates of his time. The arguments used by the people of Hulul to refute their misconceptions when pointing out the difference between rab and abdication are sound. It can be mentioned in this context that even Khidr, who taught Moses, was described as a servant by Almighty Allah, and since no Sufi can be superior to Khidr, it is not possible to ascribe lordship to them. One of Deylemî's criticisms is related to the concept of "istiva". He clearly states that some Sufis do not approve of this approach to the concept. This article is about detecting that criticism.

Social Integration and Unity of Tawheed at Amiran Kurtkan Bilgiseven

Kayhan BAYRAMAli COŞKUN — 2024-08-29

Undoubtedly, Amiran Kurtkan Bilgiseven is one of the names who have made great contributions to the progress of sociology in our country and left deep traces in the tradition of Turkish sociology. It can be stated that Turkish-Islamic-Tawheed thought dominates Bilgiseven's special sociological understanding. She argued that all the differences in the society came together with tawheed and thus the society became truly integrated. According to Bilgiseven, while time, process and mutual understanding are needed to ensure social integration in society; dissolution, which is the opposite of integration, occurs more quickly and easily than integration. In order to avoid social disintegration and conflict, the continuity of social integration in society is extremely vital. According to her, social integration is to catch the unity of emotion and meaning with the consciousness of being a nation. This study aims to deal with the social integration understanding of Amiran Kurtkan Bilgiseven, who is mentioned with Ziya Gökalp when it comes to social integration in our country, in parallel with the idea of Tawheed. The study aims to reveal how Bilgiseven expresses the interdependence of these two important issues in her works, with detailed literature review and documentation techniques. In this framework, after making a brief introduction about what social integration is, Bilgiseven's views on the subject are given in details. The study aims to help both a better understanding of the views of Bilgiseven, one of the important names of Turkish sociology, and to put the phenomenon of social integration on a more solid.

Abdullah b. Mubarak, His Poetry and Subjects That He Dealt With in His Poems

Eyüp SEVİNÇ — 2024-08-29

Abdullah b. Mubarak was known as a hadith scholar. He is one of the famous hadith scholars living in his time. He traveled extensively in order to obtain the science of hadith from its source. Abdullah bin Mubarak, in addition to being recognized and known as a hadith scholar by scientific circles, is also known as a poet. Abdullah b. Mubarak is accepted among the ascetic poets of the first Abbasid period. He wrote poetry on almost all subjects related to the understanding of Zuhd. In his poems, there are many suggestions about preferring a reclusive life. However, there is a religious awareness purpose in Ibn Mubarak’s poems. In his poems, there is an element that encourages people to live in accordance with religion in the worldly life. İn addition to this, in his poems, the depth of meaning is at the forefront rather than the style. In this context, in this study, Abdullah b. Mubarak’s poetry and the subjects he dealt with in his poems were taken as the main target. After being informed about his life, his poems were scanned. and their main features and the topics covered in them have been identified. In addition, it has been tried to mention the literary arts in his poems.

Juwayni's Critique of Abu Hashim al-Jubbai's Theory of Ahvâl

Selim GÜLVERDİ — 2024-08-29

The issue of divine attributes has been a problem discussed among theologians in general. Different perspectives have emerged among theologians on this subject, which has been brought up for discussion as a result of both internal and external factors. While Mu'tazila theologians regarded divine attributes as nominal on the grounds of not causing the formation of the understanding of taaddud-u-kudama, Ahl as-sunnat theologians preferred a realist perspective on this issue. In other words, while Mu'tazila theologians claimed that divine attributes are considered to exist only in the mind, they do not actually have a real existence, whereas Ahl as-sunnat theologians accepted that divine attributes have an ontological existence. It can easily be said that Mu'tazila and Ahl as-sunnat theologians came to such a conclusion because of their concerns about the issue. Because Mu'tazila theologians argued that if the ontological existence of attributes is accepted, it can lead to the conclusion that the existence of ancient beings other than Allah should be accepted. Ahl as-sunnat theologians, on the other hand, argued that if the ontological existence of divine attributes is not accepted, it will lead to the isolation of Allah from His attributes, and this will mean incapacity for Allah. In addition, it can be said that while a concern based on tawhid is more effective in the Mu'tazila's having this point of view, it can be said that the understanding of an Absolute God is more effective for Ahl as-Sunnah. İn this study, it is aimed to determine the reasons for acceptance of the theory of ahvâl, developed by Ebû Hâşim, and the criticisms directed to this theory, as well as to determine the arguments that form the basis of the discussion and his contribution to the solution of the problem.