TSBS Bildiriler Dergisi最新文献

{"title":"Dağıstan’dan Bursa’ya Göç Eden Mutasavvıf Ebû Muhammed Medenî ve Tasavvuf Anlayışı","authors":"Hatice Merve Kızılgül Kılıç, Bülent Akot","doi":"10.55709/tsbsbildirilerdergisi.550","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.550","url":null,"abstract":"In this study, the focus is on Abu Muhammad al-Madani bin Osman Daghistani (d. 1332/1913), a Sufi who migrated from Daghistan to Bursa due to the increasing Russian occupation in the North Caucasus, beginning in the second half of the 19th century. Within this scope, the hagiographies and Sufi perspectives of al-Madani will be explored. The saints of Bursa had a profound spiritual impact on Ottoman history. Bursa, a center where many significant saints resided and exerted their influence, was considered the spiritual capital of the Ottoman Empire for approximately two centuries before Istanbul. Sufis who migrated from Daghistan to Bursa and the notable individuals they nurtured became renowned not only in the late Ottoman period but also in the Republic era, leaving their mark on Turkey and the world. These figures include al-Madani, Sharafaddin Zaynal Abidin Daghistani, and Abdullah Daghistani. Gaining a better understanding of al-Madani and his Sufi perspective sheds light on the Sufi understanding and history of that era. This study aims to meticulously examine the life, hagiographies, and Sufi perspectives of al-Madani, one of the Sufis who migrated from the North Caucasus to Bursa. The migration process of al-Madani and his family from Daghistan to Bursa, their dissemination of Sufi teachings in Bursa, and their impact on Ottoman society form the focal point of the research. Ottoman archival records, hagiographies, letters, research articles, books, and other data sources have been compiled to thoroughly examine the lives, migration processes, Sufi teachings, and impacts of these Sufis in detail. By considering the social and cultural context of al-Madani's time, efforts have been made to comprehend the spiritual values and influence he contributed to the Ottoman Empire and Turkey. It's observed that al-Madani engaged in conflict with the Russians during his youth. His struggle extended as far as Siberia and continued until he migrated to Turkey. He played a role in leading Caucasian immigrants to settle in the area between today's Yalova and Orhangazi, where the present-day Güney village is situated. It's known that al-Madani authored a work titled \"Ya Veledi,\" which delves into the intricacies of the Naqshbandi Order. A branch of the Naqshbandi Order led by al-Madani was transplanted from Daghistan to Turkey. The influence of the disciples trained by al-Madani and his successor, Sharafatddin Zaynal Abidin Daqhistani, continues to be felt up to the present day. Abdullah Daqhistani and Hacı Ihsan Tamgüney are among these figures.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117001031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Investigation of the Effect of Religious Coping Strategies on Conflict Resolution Skills in Marriage","authors":"Dicle Selek","doi":"10.55709/tsbsbildirilerdergisi.487","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.487","url":null,"abstract":"Marriage is an institution formed by men and women coming together for purposes such as living together and raising children. Marriage is a cultural institution that is as much a cultural institution as it is legal, supported by beliefs and traditions. In marriage, the fact that people come from different family histories and have different life practices makes conflicts inevitable. Marital conflict is a process that begins with the perception that the other party is blocking or about to prevent their wishes in the relationship between spouses and includes the perceptions, feelings and behaviors of both parties. This study, it is aimed to investigate the effect of religious coping skills on conflict resolution skills in marriage. A conflict resolution styles scale was used in the research. The sub-headings of the scale addressed four different conflict resolution styles. These; positive conflict resolution style, negative conflict resolution style, submission and withdrawal. There is a relationship between marriage and religion as old as human history. Religions have teachings and practices that regulate and influence marriage and family relationships. For the transmission of religion also, the family environment in which the teachings and practices will be taught is important. This reciprocal relationship affects the resolution skills that couples use in the conflicts they experience in their marital relationships. Another area where the influence of religion is seen is the religious coping strategies in which individuals benefit from religion in the process of coping with situations that stresses the individual. The study discussed religious coping strategies in two dimensions: positive and negative. In dealing with positive religious coping, there is a secure relationship with God, prayer, worship, charity, and trust are from strategies for positive coping. On the other hand, negative religious coping involves strategies such as thinking that the person is being punished by God in coping with stressful situations. When the literature is examined, there is no study that deals with conflict resolution skills and religious coping strategies in marriage together. From this point of view, it is thought that the study will contribute to the literature. This study used a religious coping scale, conflict resolution styles scale, and demographic information form. In the study with 135 female and 115 male participants in Ankara, it was seen that there was a relationship between positive religious coping style and age, education, and gender variables, female participants used positive religious coping style more than male participants, and positive religious coping style was used as age and education level increased. There is no found that economic status is related to religious coping style. As a result of the research, a positive relationship was found between a positive religious coping style and a positive conflict resolution style. It was seen that ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117074374","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Evaluation of the Subjects Related to Alevism and Bektashism of Religious Culture and Moral Knowledge in Course Books","authors":"Fatma Şentürk","doi":"10.55709/tsbsbildirilerdergisi.522","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.522","url":null,"abstract":"Subject of the Study; Examining the content of Alevism and Bektashism in the Religious Culture and Moral Knowledge textbooks. The scope of work; It consists of 7th grade textbooks of Planet Publishing and 12th grade textbooks of Gün Publishing, which were prepared as a result of the curriculum created in 2018 and approved by the Ministry of Education Education and Discipline Board with the decision of 78 numbers on May 28, 2018. Likewise; Alevism and Bektashism are only covered in 7th and 12th grade DKAB textbooks. Our problem in the study is to evaluate the aspect of the content related to Alevism and Bektashism in the Religious Culture and Moral Knowledge curriculum. Alevism and Bektashism, in the 5th unit of the 7th grade Religious Culture and Moral Knowledge textbook and in the 3rd units of the 12th grade Religious Culture and Moral Knowledge textbook, under the title of Sufi Interpretations in Islamic Thought, he had a detailed knowledge area called “Alevism and Bektashism”. It has been brought together with students from many frameworks and a comprehensive content has been created. It is necessary to make the books a correct information content and to give the students the real information they will encounter in the society. For this reason, it becomes necessary to examine the information in the books.Examining how the concepts and subjects related to Alevism and Bektashism are handled in the books, understanding and explaining Alevism and Bektashism correctly reveals the importance of our study. The aim of our study is to investigate and evaluate which concepts or peoples belonging to Alevism and Bektashism are included in the Religious Culture and Moral Knowledge books. The main sources of our work; Religious Culture and Moral Education Curriculum (Primary School 4th, Secondary School 5th, 6th, 7th and 8th Grades), Religious Culture and Moral Knowledge Curriculum (High School 9th, 10th, 11th and 12th Grades), 7th and 12th Grades. class Religious Culture and Moral Knowledge textbooks. Qualitative approach and literature review method were used in our study. When we come to the conclusion of the study; The state, by addressing the members of the tradition, reflected their understanding in the curriculum. However, we could not find an expression that would include the characteristics of all the common acceptances in all groups evaluated under the roof of Alevism and Bektashism. Criticisms such as distorting the information given by using the main sources of this Alevi and Bektashi tradition, Buyruk and Maqalat, have been blocked. In addition, the concepts of Alevism and Bektashism were evaluated as 'same', their differences were not included, and this situation was not an accurate definition. It would be beneficial for the content of the subject to be researched more comprehensively by experts and for the Religious Culture and Moral Knowledge branch teachers to be subjected to seminars and trainings in order to be informed about the subject.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127883051","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Yazar Sosyolojisi Bağlamında ‘Mustafa Kutlu’ Örneği","authors":"Rukiye Kır, Yakup Öztürk","doi":"10.55709/tsbsbildirilerdergisi.423","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.423","url":null,"abstract":"This study's primary goals are to define the sociology of the author, a branch of the sociology of literature, and to assess Mustafa Kutlu within this framework. A field of study called the sociology of literature looks at how literature and society interact, as well as how society is reflected in literature. The foundation of this field is the interaction between society and literature. As a result, literature can be seen as a reflection and expression of society. Four categories are used to analyze literary sociology. One of these is the author's sociology. Numerous elements, including the author's environment, family, and cultural circumstances, economic conditions, age, and gender, are covered in the sociology of the author, which is separated into subsections as author and creativity, author in society, and author in time. This approach, which considers how the author and society interact, seeks to explain things like how the author represents his ideology to society and whether the environment has an effect on his art. The author's biography is consulted at this stage. Because the sociology of the author is predicated on the idea that the information from the author's biography must be considered in order to conduct a genuine examination of the literary text.  Each author is a member of society, and each author portrays a society in his or her works. When the work Kalbin Sesi (Voice of the Heart) by Kutlu is examined, this reflection can be seen. In order to investigate the connection between Mustafa Kutlu's life and his works, I take him into account when discussing the sociology of authors. We can see that the author, who examines issues through the lens of his Muslim identity and develops solutions in this way, does not observe society from 'ivory towers' but rather enters it directly. After moving to Istanbul, Kutlu, who was born in Erzincan and was familiar with town and rural life, wrote in coffee shops, tea gardens, and other public spaces because he wanted to be close to nature. Here, the setting for the literary work and the strategy for highlighting the author's social life are both evident. The Quran, the environment of his birthplace, his grandfather, the earthquake, and Nurettin Topçu can all be seen in Mustafa Kutlu's artwork's historical context. Kutlu has been a supporter of the principles that distinguish people from animals, and he refuses to carry a cell phone because he thinks it greatly corrupts people. Basing his works on observation and analysis, the author presents the reader with a picture of society. When we look at the author's stories and essays, we realize that they are solution-oriented writings. As a matter of fact, the book Kalbin Sesi ile Toprağa Dönüş (Return to the Land with the Voice of the Heart) is also one of his solution-oriented works. Mustafa Kutlu states that this book is a manifesto and that he wrote it for those who believe in the creed, and he is against the superiority of concepts such as techn","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"3 1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132077818","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Analysis of Housing Finance Payment Plans on the Axis of Interest and Garar in Line with Islamic Finance Principles","authors":"Kıvanç Sinan Bardakcı","doi":"10.55709/tsbsbildirilerdergisi.340","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.340","url":null,"abstract":"The paper titled \"Analysis of Housing Finance Payment Plans in the Context of Interest and Uncertainty (Garar)\" represents a study that examines housing finance payment plans within the framework of interest and the concept of uncertainty. Financing methods employed for housing acquisition can generally be categorized into loans obtained from financial institutions and payment plans offered by construction companies. Credit institutions are assessed in terms of interest, while payment plans provided by construction firms are evaluated based on the principle of uncertainty (garar). The significance of this paper lies in its assessment of the compatibility of housing finance payment plans with Islamic finance principles. In Islamic law, interest (riba) and uncertainty (garar) are considered prohibited, and efforts are made to establish a financial system that adheres to fair and permissible practices. This paper contributes to comprehending the Islamic finance perspective by evaluating the alignment of housing finance payment plans with these principles. The payment plans presented to buyers are marketed as being compliant with the criteria of being halal (permissible), caiz, and adhering to Islamic finance standards. In this context, it is believed that this paper will contribute to promoting literacy in Islamic finance. The main objective of this paper is to analyze housing finance payment plans in terms of interest and uncertainty and assess their adherence to Islamic finance principles. This evaluation encompasses determining whether these payment plans are halal or haram (forbidden) and whether they adhere to Islamic finance principles such as justice, transparency, and fairness. The methodology employed involves a detailed examination and analysis of housing finance payment plans. This entails evaluating factors such as interest rates, the level of uncertainty, hidden costs, and other financial details. Additionally, Islamic law and Islamic finance regulations are studied to assess conformity with Islamic finance principles. The analysis is conducted by considering various financing types, including conventional bank loans, savings-based payment plans, and alternative payment plans offered by Real Estate Investment Trusts (REITs) within the framework of Islamic finance criteria. The outcomes of this study demonstrate the extent to which housing finance payment plans align with Islamic finance principles concerning interest and uncertainty. The results identify to what degree payment plans adhere to Islamic finance principles, potential elements of non-compliance (haram), and alternative solutions. Accordingly, alternative models such as murabaha, teverruk, and musharakah-i mutanaqisa, which are employed in participatory banking, are recommended as substitutes for the interest-based debt system utilized by conventional banks. The study emphasizes an approach closer to the real economy through \"participatory banking.\" Moreover, the study highli","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"80 1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130912361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Conceptual and Contextual Analysis of Spirituality in Adolescents with Grounded Theory Approach","authors":"S. Özarslan","doi":"10.55709/tsbsbildirilerdergisi.504","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.504","url":null,"abstract":"This research aims to contribute to understanding the concept of spirituality among individuals of the Z Generation by delineating more specific boundaries within the field of spiritual studies. The connections within the minds of adolescent individuals between the concept of spirituality and the areas of socialization that start in childhood and accelerate during adolescence, within the context of their own cultural codes, have been examined to address the need for understanding. Given the developmental stage that the youth of the 21st century are in, where they construct their own concepts of value, it is noteworthy how they establish cognitive contexts, social interaction areas, and their associations with the concept of spirituality at this critical juncture. The notion of spirituality among young individuals, which is continuously discussed to a certain extent in relevant media and public domains, necessitates opening up to their world, and understanding the spiritual perception needs and expectations of young individuals, from their perspective. This study aims to reveal the perception of spirituality in adolescents, understanding the conceptual, operational, traditional, environmental, and socio-political codes of spirituality within their contexts. In line with this purpose, the behaviors attributed to spirituality by young individuals, the values they inherit as cultural, spiritual heritage, their awareness of the spiritual values of their peer groups, their perspectives on the societal order they live in, the characteristics they emphasize in their self-identifications, the relationship they establish between religion and spirituality, and their perceived levels of religiousness have been investigated. To both trace the connections of the individual and interpret the regions being studied and analyzed, a predictive paradigm was adopted, and a qualitative design was preferred. Ethical committee permission was obtained on 09.03.2023. The research was conducted between 10.04.2023 and 10.05.2023 for data collection. The sample group was composed of students attending formal education in Ankara, from Yenimahalle Tevfik İleri Anatolian Imam Hatip High School, Mamak Hüseyin Gazi Anatolian Imam Hatip High School, and Mamak Volkan Gürbüzalp Anatolian High School. Data were obtained from 36 young individuals aged between 13 and 18, through 11 fully structured open-ended questions. The data were collected using a semi-structured interview form. Following one-on-one interviews, the data obtained were analyzed through thematic coding and grounded theory analysis. As a result of the study, participants' spirituality was shaped around three core categories. When positioning their spirituality, adolescent individuals create relational connections, such as friendships, institutions (religious and national education institutions), social relationships, politics, and structural connections. They develop their concepts of spirituality by drawing on informa","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127649778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Transition of the Caliphate from the Umayyads to the Abbasids and Ṭabarī's Approach to what happened during the Abbasid Revolution","authors":"Muhammet Ahmet Alpak","doi":"10.55709/tsbsbildirilerdergisi.432","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.432","url":null,"abstract":"The way Islamic historians handle the change in Islamic history is just as significant as how the caliphate changed hands from the Umayyads to the Abbasids. To demonstrate their knowledge of historiography and whether they are impartial in the face of history in this setting, Islamic historians' approaches or perspectives on this subject are crucial. Our research focuses on how the caliphate was evaluated by Abū Jaʿfar Muḥammad b. Jarīr al-Ṭabarī (d. 310/923), recognized as an authority in Islamic history relating the developments over the transition period from the Umayyads to the Abbasids. Our objective is to identify Ṭabarī's historical perspective, influencing historians who came after him and all Muslims in light of the change in authority. No other study's content has mainly addressed the topic we include in our report. The methodology of our research is to make use of the aforementioned historian's Tārīkh al-rusul wa'l-anbiyāʾ wa'l-mulūk wa'l-khulafāʾ, Akhbār al-rusul wa'l-mulūk, or Tārīkh al-Ṭabarī, which is more commonly used today and translated into Turkish as Tārīkh al-Ṭabarī. The political conflict between the Abbasids and the Umayyads, who were fierce competitors before Islam, resumed during the caliphate of Uthman after the death of the Prophet Muhammad, especially Hazrat Uthman. With the death of Hazrat Ali, the Umayyads seized the caliphate and converted it into a reign. The Abbasids, who claimed that the caliphate had its own rights while accusing the Umayyads of taking the caliphate and engaging in non-religious practices, violently overthrew the Umayyad state in 750 and turned to non-religious practices like beheading prominent members of this family and even setting their graves on fire. It is probable to argue that al-Ṭabarī, who lived during the Abbasid period, did not examine the transition and form of power in question objectively, but rather displayed a pro-Abbasid view. For instance, he does not mention of atrocities like the Abbasids' sword-based massacre of the Umayyads or their removal of some of the corpses and subsequent burning. The fact that the mentioned historian lived around the time of the Abbasids, who were enemies of the Umayyads, and produced his work during this time strongly suggests that he supported an Abbasid stance. Likewise, at this era, as in the case of the -Mihna- example, a historian would be persecuted or even punished by the current political administration if they believed that the Abbasids and the Umayyads were equally right in their political fights or if they praised the Umayyads. As a result, this period, which encompasses the first two centuries of Islamic history and can be referred to as the first period of Islamic history, has been touched upon by taking into account the perspectives of early Islamic historians, and the events that occurred have been analyzed. This indicates that absolute objectivity in historiography is nearly unattainable, because historians, whether directly or ind","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127954827","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Pend-nâme-i Attâr’ın Türkçe Şerhlerinde Kadına Bakış Açısı ve Eril Dilin Tespiti","authors":"Sema Levent","doi":"10.55709/tsbsbildirilerdergisi.429","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.429","url":null,"abstract":"One of the mirrors that best reflects the definition, meaning, feeling, course, change, and transformation of the image of women, which is hidden and censored in the subconscious of social memory, is literary literature. In pend-nāmas, one of the genres that show the view of classical Turkish literature on things, women, and society, the ideal society is imagined, and what the individual should do for this is explained in a simple and understandable style.  This study aims to determine the perspective of the poet, the commentator, and thus the society on women, to try to read the place of women in society and to identify the masculine language used in these texts based on the commentaries made by the commentators of the classical Turkish literature period on Pend-nāme-i Attâr, one of the essential works of Persian literature. Although feminist research and gender studies have developed since the 1970s-1980s, it is possible to trace women in texts written in much earlier periods, considering that women are the mothers of society and the generation begins with her. Thus, it will be easier to follow the development of the centuries-long story of women and the changing perspective over time. In this study, in which the document analysis method, one of the qualitative research methods, was used, the largest Pend-nāme-i Attâr commentaries written in the 18th and 19th centuries in Turkish literature were preferred. The commentaries of the commentators on the source couplets in which women are in question were determined, and the intention was read. As a result, based on these commentaries, it was understood that it was not \"women\" but \"women with bad morals\" who were criticized. It has been concluded that the view that women with bad morals are beings who cause men to fall into heedlessness and, therefore, should be avoided has gained weight. The reason for the heavy criticism is that women have a high transformative and transformative effect on men and, thus, on society. In short, a woman is a man's weakness, and resisting her requires a strong will. Being aware of this, the masculine mentality actually appeals to its own ego by giving her advice. This emphasizes the fact that men and women are complementary beings and that the degradation of one inevitably leads to the degradation of the other. It is scientifically unsatisfactory to draw general conclusions from a few texts. For this reason, other texts of classical Turkish literature, which has a wide range of genres, should be analyzed one by one, and different perspectives, if any, should be identified. Subsequently, the reasons for the exclusion of women, their being regarded as half-witted, and their being regarded as passive being who must be constantly taken care of and managed will be explained with more concrete and realistic justifications.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124596759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Cosmopsychism: A Critique of the Identity of God and the Universe View","authors":"Aykut Alper Yılmaz","doi":"10.55709/tsbsbildirilerdergisi.544","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.544","url":null,"abstract":"Attempts to ascribe divinity to nature or the universe have been around since time immemorial. Unlike classical theism, these attempts see the universe itself as a god, rather than seeking God outside the universe. Today, we observe a similar debate being expressed in the context of cosmopsychism. Some thinkers argue that the entire universe has a consciousness of its own. Cosmopsychism is the name given to the view that the universe is conscious or exhibits certain psychological properties. For some, this makes it possible to see the universe as a god. Of course, the idea of such a god differs from classical theism’s conception of god in many respects. For example, the cosmos-god put forward in the cosmopsychist context is not an omnipotent god, capable of performing miracles, communicating with human beings, or having certain expectations from them such as worship. However, according to these thinkers, this is not an obstacle to seeing him as a god. For he still bears a number of attributes that we can call divine. Some of these attributes are being unique, omniscient, and worthy of reverence. In other words, the universe has a unique consciousness, it is unique, and there is no greater, and therefore worthy of reverence, and at the same time, it is omniscient because it is aware of every change in the universe. Cosmopsychists such as Philip Goff and David Skrbina argue that such a being can be seen as a god. They even argue that such an understanding of God is more plausible than theism. However, there are many issues open to debate here. What does it mean for the universe to be conscious? Why is a being without absolute power worthy of reverence as a god? Or what are the benefits of such a belief in God? In the context of these questions, this study aims to critically address the current claims (by philosophers such as Goff and Skrbina) that the universe is god. It is argued here that even if consciousness is attributed to the universe, it cannot be seen as a god, as it lacks the important qualities required for this. It is also argued that the mere fact that a being has a consciousness greater than ours does not lead us to conclude that it is worthy of reverence.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127711656","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Zeydî İmam Kâsım b. Muhammed ve Vasiyyeti: el-Vaṣiyyetü’s-Seniyye","authors":"Fatıma Nur Demir","doi":"10.55709/tsbsbildirilerdergisi.420","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.420","url":null,"abstract":"It is possible to study the sect of Zaydī as a history of imams. When considering the process of the sect of Zaydī in Yemen, we can refer to many prominent imams. Hadi-Ilalhaq Yahya b. Husayn b. Qāsim al-Rassī (d. 298/911), an important representative of Zayid thought, Imam al-Mutawakkil Ahmad b. Sulayman (d. 566/1170), who is the founder of II. Zaydī’s state, Imam Mansur-Billah Abdullah b. Hamza, who wrote many works in addition to the struggles he had in political areas, Mutahhar b. Sharafuddin, who showed strong resistance in Yemen after Ottoman domination, ar some of them. It is seen that Qāsim b. Muḥammad, who declared his imamate later 16th century, assumed an essential role of Zaydī’s sect in the formation process of the Qasimi dynasty. He stands out with his deep knowledge and being well equipped as he wrote works in all areas of Islamic sciences in addition to his leap and succes in political areas. In this aspect, Qāsim b. Muḥammad, a bridge that combined the former and later base of ahl al-bayt, enlivened generally Islamic thought and privately the Zaydī’s thoughts with a renewal vision. In the researches conducted about Zaydī’s sect, the fact that only limited references took place and the lack of independent study about the Qāsimi’s period, having had a 300 years history, causes a deficiency in process monitoring and connecting the concept and the case. In this aspect, it is important to introduce Qāsim b. Muhammed’s scientific aspect who is the key person at the starting point of an important process in the sect of Zaydī’s history. From this point, our research is understanding and explanation activity that figures a historıcal person as well as it aims to scrtinize cyclical structure of the perıod in terms of human, society, and frame of mind. Moreover, Qāsim b. Muḥammad understanding of science will be analyzed through his work named al-Waṣiyyah al-Saniyyah.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132830117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}