Pub Date : 2023-08-12DOI: 10.55709/tsbsbildirilerdergisi.425
Ayşe Nur Boz
Legitimacy in governance plays a pivotal role, especially when it serves as the foundation for accepting and perpetuating political powers. Historically, this has been evident in various states, but the case of the Umayyad State presents a uniquely compelling exploration. Unlike preceding Islamic rulers, the Umayyads pursued their claim to the caliphate, not through consensus (shura) but strategic political maneuverings. Their tenure, marked by significant events like the referee incident and the Battle of Siffin, continues to be a topic of debate among historians and scholars of Islamic history. Central to this study is understanding how the Umayyads sought to strengthen their legitimacy, especially in the light of criticisms and skepticisms from various quarters, including the ulama and other societal segments. Their legitimacy was further challenged by the dramatic shift in the nature of caliphate accession and its stark departure from previous norms. By investigating sources ranging from the general history of Islam to Siyasatnama writings and hadith compilations, this study offers insights into the religious-political tools the Umayyads employed. Notably, their evocation of religious verses and hadiths, aimed at underscoring their proximity to Prophet Muhammad, was an evident tactic. Such was the potency of this strategy that many subsequent powers in Islamic history mirrored it to bolster their own reigns. The Umayyads also ventured beyond mere textual references. Their choice of titles was symbolic, marking a distinct departure from earlier traditions. For instance, while Caliph Abubakr chose the title "the Prophet's Caliph (Khalifa Rasulullah)" after his election as caliph posts Prophet Muhammad, the Umayyads opted for titles like "Amīnullah (The one in whom Allah is sure)" and " Khalīfatullah (Vicegerent of God)" both carrying profound religious connotations. Additionally, the Umayyads ingrained their religious identity within the political sphere. Their hands-on involvement in religious duties and practices, such as leading hajj pilgrimages and hosting formal oath-taking ceremonies in mosques, further highlights their endeavor to intertwine religion and governance. However, the crux of the Umayyad legitimacy crisis lay in its foundational approach to governance: a marked shift from harnessing power in the name of religion to exploiting religious sentiments for political gain. This was the first time in Islamic history that a dynasty appropriated religious tenets so explicitly for consolidating power, setting a precedent that would be followed by many after. In conclusion, this research unravels the multifaceted strategies the Umayyad State employed to address its legitimacy challenges, contributing significantly to our understanding of Islamic governance and the intricate dance between religion and statecraft.
{"title":"Emevîlerin Hilâfete Gelme Şekillerini Dinî-Siyasî Açıdan Meşrulaştırma Çabaları","authors":"Ayşe Nur Boz","doi":"10.55709/tsbsbildirilerdergisi.425","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.425","url":null,"abstract":"Legitimacy in governance plays a pivotal role, especially when it serves as the foundation for accepting and perpetuating political powers. Historically, this has been evident in various states, but the case of the Umayyad State presents a uniquely compelling exploration. Unlike preceding Islamic rulers, the Umayyads pursued their claim to the caliphate, not through consensus (shura) but strategic political maneuverings. Their tenure, marked by significant events like the referee incident and the Battle of Siffin, continues to be a topic of debate among historians and scholars of Islamic history. Central to this study is understanding how the Umayyads sought to strengthen their legitimacy, especially in the light of criticisms and skepticisms from various quarters, including the ulama and other societal segments. Their legitimacy was further challenged by the dramatic shift in the nature of caliphate accession and its stark departure from previous norms. By investigating sources ranging from the general history of Islam to Siyasatnama writings and hadith compilations, this study offers insights into the religious-political tools the Umayyads employed. Notably, their evocation of religious verses and hadiths, aimed at underscoring their proximity to Prophet Muhammad, was an evident tactic. Such was the potency of this strategy that many subsequent powers in Islamic history mirrored it to bolster their own reigns. The Umayyads also ventured beyond mere textual references. Their choice of titles was symbolic, marking a distinct departure from earlier traditions. For instance, while Caliph Abubakr chose the title \"the Prophet's Caliph (Khalifa Rasulullah)\" after his election as caliph posts Prophet Muhammad, the Umayyads opted for titles like \"Amīnullah (The one in whom Allah is sure)\" and \" Khalīfatullah (Vicegerent of God)\" both carrying profound religious connotations. Additionally, the Umayyads ingrained their religious identity within the political sphere. Their hands-on involvement in religious duties and practices, such as leading hajj pilgrimages and hosting formal oath-taking ceremonies in mosques, further highlights their endeavor to intertwine religion and governance. However, the crux of the Umayyad legitimacy crisis lay in its foundational approach to governance: a marked shift from harnessing power in the name of religion to exploiting religious sentiments for political gain. This was the first time in Islamic history that a dynasty appropriated religious tenets so explicitly for consolidating power, setting a precedent that would be followed by many after. In conclusion, this research unravels the multifaceted strategies the Umayyad State employed to address its legitimacy challenges, contributing significantly to our understanding of Islamic governance and the intricate dance between religion and statecraft.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"187 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131586891","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}
Pub Date : 2023-08-12DOI: 10.55709/tsbsbildirilerdergisi.411
Rükiye Albayrak
All the movements that occur in the daily life of the individual are life events. These life events can be positive or negative. Individuals may show different reactions to such events. The religious way of looking at these events that happen to people is called religious coping. Religious coping can be achieved through many methods, such as repentance, gratitude, patience, tawakkul, consent to fate, and surrender to Allah. People who adopt any way of Islamic mysticism/sect can approach the problems they are exposed to according to their religious coping methods. The COVID-19 pandemic experienced in the past years, the wars in our nearby geography, the rapid increase in social migration events, and the economic crises experienced have increased the importance of the response to be put forward in dealing with the problems. People can show different reactions to such severe problems they are exposed to, depending on the diversity of their lifestyles and ways of understanding. From the perspective of Sufism, the concepts of patience and gratitude were the most used among religious coping methods in the literature. The Sufis who lived in the period starting from the time of the Prophet Muhammad and following the Companions and their successors were aware of the transience of this World. Still, the hereafter is eternal life, and according to this fact, they were always patient and grateful for the tests, troubles, calamities, or blessings that befall them. In addition, Sufis accept whatever Allah has manifested in the title of "Jalal and Jamal" and get that it would be beneficial for this situation to happen to them. Moreover, since mystics believe that calamities are a blessing that leads to attaining divine love, they can happily endure all kinds of ordeals in the hope that the lover will meet his beloved. Allah has created man in the most beautiful way with intelligence and will. In the name of religious coping, it is necessary for a person to use his mind and will in the face of difficulties, to learn lessons from the Qur'an, to read about their lives from the first Prophet to Prophet Muhammad, and to shed light on his path in this way. In the study, the issue of coping with problems was handled this way; a literature review was made based on concepts, and the approach of mystics to the subject was examined. In addition, in 2022, oral interviews were conducted with 20 people selected by random sampling method, who were in the gathering centers of Sufis in the Keçiören district of Ankara, and the behavior of the Sufis in the face of the problem was examined. In the interviews conducted with the participants who are members of any Sufi branch/sect and adopt a mystical lifestyle, individuals talked about the difficulties they experienced in various periods of their lives (family, environmental, economic, social, etc.) and described their reactions to these difficulties. Participants generally answered the questions as “patience, gratitude, consent, r
{"title":"Problemlerle Başa Çıkmada Sûfî Tecrübe","authors":"Rükiye Albayrak","doi":"10.55709/tsbsbildirilerdergisi.411","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.411","url":null,"abstract":"All the movements that occur in the daily life of the individual are life events. These life events can be positive or negative. Individuals may show different reactions to such events. The religious way of looking at these events that happen to people is called religious coping. Religious coping can be achieved through many methods, such as repentance, gratitude, patience, tawakkul, consent to fate, and surrender to Allah. People who adopt any way of Islamic mysticism/sect can approach the problems they are exposed to according to their religious coping methods. The COVID-19 pandemic experienced in the past years, the wars in our nearby geography, the rapid increase in social migration events, and the economic crises experienced have increased the importance of the response to be put forward in dealing with the problems. People can show different reactions to such severe problems they are exposed to, depending on the diversity of their lifestyles and ways of understanding. From the perspective of Sufism, the concepts of patience and gratitude were the most used among religious coping methods in the literature. The Sufis who lived in the period starting from the time of the Prophet Muhammad and following the Companions and their successors were aware of the transience of this World. Still, the hereafter is eternal life, and according to this fact, they were always patient and grateful for the tests, troubles, calamities, or blessings that befall them. In addition, Sufis accept whatever Allah has manifested in the title of \"Jalal and Jamal\" and get that it would be beneficial for this situation to happen to them. Moreover, since mystics believe that calamities are a blessing that leads to attaining divine love, they can happily endure all kinds of ordeals in the hope that the lover will meet his beloved. Allah has created man in the most beautiful way with intelligence and will. In the name of religious coping, it is necessary for a person to use his mind and will in the face of difficulties, to learn lessons from the Qur'an, to read about their lives from the first Prophet to Prophet Muhammad, and to shed light on his path in this way. In the study, the issue of coping with problems was handled this way; a literature review was made based on concepts, and the approach of mystics to the subject was examined. In addition, in 2022, oral interviews were conducted with 20 people selected by random sampling method, who were in the gathering centers of Sufis in the Keçiören district of Ankara, and the behavior of the Sufis in the face of the problem was examined. In the interviews conducted with the participants who are members of any Sufi branch/sect and adopt a mystical lifestyle, individuals talked about the difficulties they experienced in various periods of their lives (family, environmental, economic, social, etc.) and described their reactions to these difficulties. Participants generally answered the questions as “patience, gratitude, consent, r","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125411745","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}
Pub Date : 2023-08-12DOI: 10.55709/tsbsbildirilerdergisi.533
Ali Tülü
Literature involves emotional communication between the writer and the reader based on literary taste and artistic sensibilities. Also, it transforms into a medium through which the writer aims to influence and guide the reader according to his thoughts and ideas. Two productive authors of modern Egyptian literature, Najib al-Kilani (1931-1995) and Jurji Zaydan (1861-1914) have strived to establish a connection with their readers that encompasses both literary pleasure and artistic expression, as well as intellectual and ideological communication. In this study, a comparison has been made between the novels of these two authors. Najib al-Kilani, an Egyptian writer who conducted research and authored works on the theory of Islamic literature, defines Islamic literature as follows: "It addresses the subjects of humanity, the universe, life, and their relationships from an Islamic perspective beautifully and artistically." Having produced around eighty works across various literary genres, including novels, plays, poetry, and short stories, al-Kilani aimed to embody this perspective of Islamic literature in his writings. In this vein, he delved into Islamic history in some of his novels, seeking to instill a sense of historical awareness among Muslims, encouraging them to unite around their shared history. In another segment of his novels, he focused on the issues faced by contemporary Muslims, ranging from Palestine to Africa, Central Asia to the Far East, intending to draw the attention of Muslims worldwide to the suffering Muslim regions. Some of the author's works have been translated into Turkish. Another author whose works have been translated into Turkish is Jurji Zaydan. In addition to his articles published in al-Hilal for twenty-two years, he wrote works on history, the Arabic language, and social issues, and authored historical novels. Among them, Tarikh al-Tamaddun al-Islamiled to his appointment to the Chair of Islamic Studies at Cairo University. Zaydan has written around forty works in total. He has a stance that roots Arab nationalism in Islamic history, attributing the entire Islamic history as the heritage of the Arab nation. In most of his works, the influences of orientalists' perspectives on Islam and Islamic history are evident. In his novels focusing on the early period of Islamic history, he depicted the conflicts among Muslims. Whereas in those portraying later periods, Zaydan predominantly dealt with the conflicts, disputes, and dramatic events stemming from ethnic and sectarian differences. Both authors have chosen certain events from Islamic history and developments within Muslim societies as central themes in some of their novels, but they approached these subjects according to their individual priorities. We will conduct a comparative analysis examining four novels from each author. The information regarding the novels is concise and succinct. Therefore, the research highlights how the themes in these novels are portray
{"title":"Comparison of the Novels of Najib al-Kilani and Jurji Zaidan in Terms of Subject","authors":"Ali Tülü","doi":"10.55709/tsbsbildirilerdergisi.533","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.533","url":null,"abstract":"Literature involves emotional communication between the writer and the reader based on literary taste and artistic sensibilities. Also, it transforms into a medium through which the writer aims to influence and guide the reader according to his thoughts and ideas. Two productive authors of modern Egyptian literature, Najib al-Kilani (1931-1995) and Jurji Zaydan (1861-1914) have strived to establish a connection with their readers that encompasses both literary pleasure and artistic expression, as well as intellectual and ideological communication. In this study, a comparison has been made between the novels of these two authors. Najib al-Kilani, an Egyptian writer who conducted research and authored works on the theory of Islamic literature, defines Islamic literature as follows: \"It addresses the subjects of humanity, the universe, life, and their relationships from an Islamic perspective beautifully and artistically.\" Having produced around eighty works across various literary genres, including novels, plays, poetry, and short stories, al-Kilani aimed to embody this perspective of Islamic literature in his writings. In this vein, he delved into Islamic history in some of his novels, seeking to instill a sense of historical awareness among Muslims, encouraging them to unite around their shared history. In another segment of his novels, he focused on the issues faced by contemporary Muslims, ranging from Palestine to Africa, Central Asia to the Far East, intending to draw the attention of Muslims worldwide to the suffering Muslim regions. Some of the author's works have been translated into Turkish. Another author whose works have been translated into Turkish is Jurji Zaydan. In addition to his articles published in al-Hilal for twenty-two years, he wrote works on history, the Arabic language, and social issues, and authored historical novels. Among them, Tarikh al-Tamaddun al-Islamiled to his appointment to the Chair of Islamic Studies at Cairo University. Zaydan has written around forty works in total. He has a stance that roots Arab nationalism in Islamic history, attributing the entire Islamic history as the heritage of the Arab nation. In most of his works, the influences of orientalists' perspectives on Islam and Islamic history are evident. In his novels focusing on the early period of Islamic history, he depicted the conflicts among Muslims. Whereas in those portraying later periods, Zaydan predominantly dealt with the conflicts, disputes, and dramatic events stemming from ethnic and sectarian differences. Both authors have chosen certain events from Islamic history and developments within Muslim societies as central themes in some of their novels, but they approached these subjects according to their individual priorities. We will conduct a comparative analysis examining four novels from each author. The information regarding the novels is concise and succinct. Therefore, the research highlights how the themes in these novels are portray","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"98 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126380873","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}
Pub Date : 2023-08-12DOI: 10.55709/tsbsbildirilerdergisi.549
Can Deveci
During the First World War, Britain occupied Bi'Rüssebi on 31 October 1917, Jaffa on 16 November 1917, and Jerusalem on 9 December 1917. Thus, Palestine came under British military administration under the name of "Occupied Enemy Territories" . After the war, Palestine was given to the British mandate with the decisions of the San Remo Conference held on 24-26 April 1920. Accordingly, Britain has legally committed to govern Palestine on behalf of the League of Nations. Subsequently, the British civil administration began with Sir Herbert Samuel's appointment as High Commissioner for Palestine on 1 July 1920. With the end of the military administration, the center of the civil administration, which was named the "Palestinian Government", became Jerusalem. After Samuel, Lord Herbert Charles Onslow Plumer was appointed to the same post on May 21, 1925. The British civil administration has established many administrative departments in Jerusalem in the fields of economy, education, foundation administrations, agriculture, public works, domestic and foreign trade, population, and immigration. The education department, which is among these, is one of the issues that directly concern society. It was decided that Muslim Arabs should attend public schools operating under the supervision of The Department of Education of the Palestinian Government. The Christian population, on the other hand, was educated in schools supported by the funds of Western missionaries. Jews who immigrated to Palestine were educated in schools established by the World Zionist Organization with the permission of the High Commissioners. While the language of instruction in the schools opened by the High Commissioner is Arabic and English, Hebrew education was given in the schools opened by the Jews. By 1928, the Department of Education had launched 315 public schools in cities and villages, which included different classes attended by Muslim Arabs. In the same period, private schools, 255 of which belonged to Jews and 183 of which belonged to Christians, were also operating. In the 1927-1928 academic year, the number of students enrolled in public schools increased to 10,586, and in schools controlled by the Zionist organization, this number increased to 6,574. While The Palestinian Government's Education Department allocated a budget of £106,641 in 1921, under Plumer, this figure increased to £138,000 in 1928. Apart from these, it has been determined that the financing of these schools, such as teacher salaries and building expenses, is met by the high commissioner and donations from different countries. It has been seen that the financing of especially Christian and Jewish schools comes from missionary institutions and wealthy families. In addition, the fact that the language of education (Arabic-Hebrew) and the curriculum are separate in these schools has differentiated the nation-building process, and social, political, and economic development of societies. For example, peop
{"title":"Yüksek Komiser Lord Herbert Charles Onslow Plumer Döneminde Filistin Eğitim Bölümünün Faaliyetleri (1925-1928)","authors":"Can Deveci","doi":"10.55709/tsbsbildirilerdergisi.549","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.549","url":null,"abstract":"During the First World War, Britain occupied Bi'Rüssebi on 31 October 1917, Jaffa on 16 November 1917, and Jerusalem on 9 December 1917. Thus, Palestine came under British military administration under the name of \"Occupied Enemy Territories\" . After the war, Palestine was given to the British mandate with the decisions of the San Remo Conference held on 24-26 April 1920. Accordingly, Britain has legally committed to govern Palestine on behalf of the League of Nations. Subsequently, the British civil administration began with Sir Herbert Samuel's appointment as High Commissioner for Palestine on 1 July 1920. With the end of the military administration, the center of the civil administration, which was named the \"Palestinian Government\", became Jerusalem. After Samuel, Lord Herbert Charles Onslow Plumer was appointed to the same post on May 21, 1925. The British civil administration has established many administrative departments in Jerusalem in the fields of economy, education, foundation administrations, agriculture, public works, domestic and foreign trade, population, and immigration. The education department, which is among these, is one of the issues that directly concern society. It was decided that Muslim Arabs should attend public schools operating under the supervision of The Department of Education of the Palestinian Government. The Christian population, on the other hand, was educated in schools supported by the funds of Western missionaries. Jews who immigrated to Palestine were educated in schools established by the World Zionist Organization with the permission of the High Commissioners. While the language of instruction in the schools opened by the High Commissioner is Arabic and English, Hebrew education was given in the schools opened by the Jews. By 1928, the Department of Education had launched 315 public schools in cities and villages, which included different classes attended by Muslim Arabs. In the same period, private schools, 255 of which belonged to Jews and 183 of which belonged to Christians, were also operating. In the 1927-1928 academic year, the number of students enrolled in public schools increased to 10,586, and in schools controlled by the Zionist organization, this number increased to 6,574. While The Palestinian Government's Education Department allocated a budget of £106,641 in 1921, under Plumer, this figure increased to £138,000 in 1928. Apart from these, it has been determined that the financing of these schools, such as teacher salaries and building expenses, is met by the high commissioner and donations from different countries. It has been seen that the financing of especially Christian and Jewish schools comes from missionary institutions and wealthy families. In addition, the fact that the language of education (Arabic-Hebrew) and the curriculum are separate in these schools has differentiated the nation-building process, and social, political, and economic development of societies. For example, peop","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"112 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128022781","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}
Pub Date : 2023-08-12DOI: 10.55709/tsbsbildirilerdergisi.531
Esma Yılmaz
Orientalism is an institutional activity from the West that studies the Eastern world in fields such as religion, language, science, thought, art, and history and produces value judgments about the East. Those who are engaged in this work are orientalists. Orientalists have closely examined Islamic civilization and its sources by going into the field and have produced many works. However, their attitude to get familiar with Eastern Islamic society was based on their superiority and the denigration of Islamic civilization. They made groundless claims against the most crucial source for Muslims, the Holy Qurʾān and hadiths. One of these orientalists was the Italian Leona Caetani. His work Annali Dell'Islām, which he wrote from an Orientalist point of view, was considered by Westerners as a school book in Islamic history and was accepted as a reference work in its field. This work, translated into Ottoman by Hüseyin Cahit Yalçın, caused great resentment and anger among the intellectuals of the Republic of Turkey at the time and led to the writing of refutations. The massacre of Ka'b Ashraf, which took place in the third year of the Hijrah, in Caetani's History of Islam, has always been a debate in Islamic history. With the spread of the Prophethood in Arabia, different balances emerged, and with the migration from Mecca to Medina, this situation took on another aspect. The new religion could not get used to the change in the balances in Medina, and the Jews, who could not digest this situation, embarked on hostile activities to humiliate the Prophet and Islam. One of these people was the Jewish poet Ka'b b. Ashraf, did his best to reveal his enmity to the Prophet Muhammad and Muslims on this path leading to his murder. His enmity, which peaked with the victory of the Muslims in the Badr War, increased even more, and the defeat of the polytheists, whom he called "the ruler of mankind", aroused great sadness in him. He went to the city of Mecca with his entourage, saying, "If Muhammad really killed so many people, the earth is better than the earth above it". He wrote poems to arouse the people there and to keep their pain even more vivid. Caetani, in his History of Islam, expressed what a dangerous and disturbing enemy Ka'b b. Ashraf was by saying that when he returned to Medina, he made violent attacks on the Prophet and the new religion, and even tried to seduce Muslim women, in other words, he did everything possible to earn the Prophet's most hatred and to become a man who angered him the most. In the face of such a dangerous enemy, the Prophet asked his companions, "Who can save me from the speech of Ka'b b. Ashraf? Because he disturbs Allah and His Messenger". Thereupon, Muhammad b. Maslama accepted this job. Together with Ka'b's milk brother Abu Nailah b. Salamah, Abbad b. Bishr, Haris b. Aws and Abu Abs, made a plan to eliminate Ka'b b. Ashraf slaughtered him—the killing of Ka'b b. Ashraf took place for various reasons and was not a selfish
东方主义是西方对东方世界在宗教、语言、科学、思想、艺术、历史等领域进行研究，并产生对东方的价值判断的一种制度性活动。从事这项工作的人是东方学家。东方学家深入实地考察了伊斯兰文明及其来源，并出版了许多著作。然而，他们熟悉东方伊斯兰社会的态度是建立在他们的优越感和对伊斯兰文明的诋毁之上的。他们对穆斯林最重要的资料——《古兰经》ān和圣训——提出毫无根据的指控。其中一位东方学家是意大利人利昂娜·卡塔尼。他的作品《Annali Dell'Islām》是他从东方主义的角度写的，被西方人认为是伊斯兰教历史的教科书，并被认为是该领域的参考书。这部作品由h seyin Cahit Yalçın翻译成奥斯曼语，在当时的土耳其共和国知识分子中引起了极大的怨恨和愤怒，并导致了反驳的写作。卡塔尼(Caetani)的《伊斯兰史》(History of Islam)中，发生在希吉拉(Hijrah)第三年的卡卜阿什拉夫(Ka’b Ashraf)大屠杀一直是伊斯兰历史上的争论焦点。随着先知在阿拉伯的传播，不同的平衡出现了，随着从麦加到麦地那的移民，这种情况有了另一个方面。新宗教无法适应麦地那平衡的变化，犹太人无法消化这种情况，开始进行敌对活动，羞辱先知和伊斯兰教。其中一个是犹太诗人Ka'b b. Ashraf，他在这条导致他被谋杀的道路上尽其所能地揭示了他对先知穆罕默德和穆斯林的敌意。他的仇恨随着穆斯林在白德尔战争中的胜利而达到顶峰，进一步增加，而被他称为“人类统治者”的多神教徒的失败，在他心中激起了巨大的悲伤。他带着随从来到麦加城，说:“如果穆罕默德真的杀了那么多人，那么地球比它上面的地球更好。”他写诗来唤醒那里的人们，使他们的痛苦更加生动。Caetani在他的《伊斯兰史》中表达了Ka’b b. Ashraf是一个多么危险和令人不安的敌人，他说，当他回到麦地那时，他对先知和新宗教进行了暴力攻击，甚至试图勾引穆斯林妇女，换句话说，他尽一切可能赢得先知的最仇恨，成为一个最激怒他的人。面对这样一个危险的敌人，先知问他的同伴:“谁能把我从卡卜卜阿什拉夫的言语中拯救出来?”因为他扰乱了真主和他的使者。”于是，穆罕默德·b·马斯拉马接受了这份工作。与卡卜的奶兄弟阿布·奈莱·b·萨拉玛、阿布·b·比什尔、哈里斯·b·奥斯和阿布·阿布斯一起制定了消灭卡卜的计划。阿什拉夫屠杀了他——杀害卡卜·b·阿什拉夫有各种原因，并不是自私和非法的杀戮。应该彻底分析这一事件的背景及其在历史进程中的原因和后果，不应把重点放在杀害Ka’b b. Ashraf的随意性上进行推论。卡塔尼在许多问题上发表反伊斯兰言论，必要时毫不犹豫地表达自己的观点，但他在《伊斯兰史》中没有对卡卜卜阿什拉夫(Ka’b b. Ashraf)大屠杀发表反伊斯兰言论。在我们的研究中，我们将以Caetani的观点为中心来评价他们。
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Pub Date : 2023-08-11DOI: 10.55709/tsbsbildirilerdergisi.497
Eyyüp Tuncer
Today, one of the issues that occupies the most tafsīr researchers is “the nature of tafsīr”. Different approaches have been presented regarding the issue of to what extent all interpretations of the Qur'an should be accepted as tafsīr. As a result of the dominance of the “social interpretation understanding”, which made its presence felt in the 20th century, the Qurʾān became the “book of guidance and life”; not just theoretical issues; The theme that it is a branch of science that produces solutions to individual and social problems has been brought to the agenda more. Especially in geographies affected by the Menar school and exposed to colonization, the Qurʾān and the related science of tafsīr are subject to re-reading; It is seen that it has gained functionality again as a source of information that “produces value” in different areas of life such as political, social, economic and education. Indonesians, who had a great struggle for independence and freedom in the 20th century, started to solve their own problems on this axis as a part of this process. In this study, the doctrine of Merhametizm (Marhamism), which was developed by the young leader of Bukittinggi of the Council of Indonesian Muslim Associations Darwis Thaib’s (1927-2008) texts of the Qurʾān and the basic starting points of socialism, against Sukarno’s (d. 1970) models such as Marhaenism and Tan Malaka’s (d. 1949) Murbaism was examined. Accordingly, a number of issues such as the relevance of Mercy to the science of tafsīr, the possibility of grounding it with revelation, the internal and external dynamics that were effective in the development of this thought, and the pros and cons of producing similar doctrines constitute the main subjects of our research. Darwis Thaib refers to Surah Beled as the basis of the doctrine of Mercy. According to him, “the struggle for freedom, independence and independence”, “social solidarity, cooperation and cooperation”, “the ability to empathize and think about others”, “love and respect”; Themes such as “the understanding of unity and togetherness” form the basis of the concept of “Social Justice”. Thus, Darwis Thaib came to the fore in Indonesia as the founder of a doctrine that we can call a kind of “practical commentary” by examining the theme of mercy, one of the key concepts of the Qurʾān, on a social and political level. Darwis Thaib stated that overcoming the “aqaba” (steep slope/hill) mentioned in the aforementioned surah requires serious effort and sacrifice and suggested that Muslims make this an agenda item. In our opinion, such efforts are meaningful and valuable as long as they do not conflict with the other main concepts of the Qurʾān. As a matter of fact, Buya Hamka (d. 1981) expressed his regrets that the doctrine of Mercy remained obsolete and criticized the politicians who did not take care of it. It is a fact that every step taken for the correct understanding of the Qurʾān is valuable, and it is equally necessary to prod
{"title":"Endonezya Müslümanları Şura Meclisi’nin Bukittingi Lideri Derviş Tayyib’in ‘Merhametizm Doktrini’ Bağlamında Kur’an’ın Siyasi ve İçtimai Yorumu","authors":"Eyyüp Tuncer","doi":"10.55709/tsbsbildirilerdergisi.497","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.497","url":null,"abstract":"Today, one of the issues that occupies the most tafsīr researchers is “the nature of tafsīr”. Different approaches have been presented regarding the issue of to what extent all interpretations of the Qur'an should be accepted as tafsīr. As a result of the dominance of the “social interpretation understanding”, which made its presence felt in the 20th century, the Qurʾān became the “book of guidance and life”; not just theoretical issues; The theme that it is a branch of science that produces solutions to individual and social problems has been brought to the agenda more. Especially in geographies affected by the Menar school and exposed to colonization, the Qurʾān and the related science of tafsīr are subject to re-reading; It is seen that it has gained functionality again as a source of information that “produces value” in different areas of life such as political, social, economic and education. Indonesians, who had a great struggle for independence and freedom in the 20th century, started to solve their own problems on this axis as a part of this process. In this study, the doctrine of Merhametizm (Marhamism), which was developed by the young leader of Bukittinggi of the Council of Indonesian Muslim Associations Darwis Thaib’s (1927-2008) texts of the Qurʾān and the basic starting points of socialism, against Sukarno’s (d. 1970) models such as Marhaenism and Tan Malaka’s (d. 1949) Murbaism was examined. Accordingly, a number of issues such as the relevance of Mercy to the science of tafsīr, the possibility of grounding it with revelation, the internal and external dynamics that were effective in the development of this thought, and the pros and cons of producing similar doctrines constitute the main subjects of our research. Darwis Thaib refers to Surah Beled as the basis of the doctrine of Mercy. According to him, “the struggle for freedom, independence and independence”, “social solidarity, cooperation and cooperation”, “the ability to empathize and think about others”, “love and respect”; Themes such as “the understanding of unity and togetherness” form the basis of the concept of “Social Justice”. Thus, Darwis Thaib came to the fore in Indonesia as the founder of a doctrine that we can call a kind of “practical commentary” by examining the theme of mercy, one of the key concepts of the Qurʾān, on a social and political level. Darwis Thaib stated that overcoming the “aqaba” (steep slope/hill) mentioned in the aforementioned surah requires serious effort and sacrifice and suggested that Muslims make this an agenda item. In our opinion, such efforts are meaningful and valuable as long as they do not conflict with the other main concepts of the Qurʾān. As a matter of fact, Buya Hamka (d. 1981) expressed his regrets that the doctrine of Mercy remained obsolete and criticized the politicians who did not take care of it. It is a fact that every step taken for the correct understanding of the Qurʾān is valuable, and it is equally necessary to prod","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129765112","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}
Pub Date : 2023-08-11DOI: 10.55709/tsbsbildirilerdergisi.351
Hurşit Yılmaz
Nur Vergin has left an important legacy of thought on behalf of the social sciences literature of our country with her works based on her academic and intellectual background. A rough overview of the content of this legacy reveals a wide range of ideas produced under the headings of politics-religion relationship, urbanization and political attitudes, social change and family, civil society, secularism, political system debates, etc. Vergin's ideas in the field of sociology of politics and religion are particularly prominent aspects of this legacy. Analyzing Vergin's legacy from different perspectives in various areas of sociology will provide essential gains for the social sciences literature of our country. In this respect, the subject of this study is Vergin's ideas in the sociology of religion. The main problem of the study can be summarized with the following question: "What are Nur Vergin's thoughts on the relationship between religion, politics, and society, and what is the place of these thoughts in the Turkish sociological tradition?". My study aims to address the ideas on the relationship between religion, politics, and society in Vergin's works from the perspective of the sociology of religion and to pave the way for new studies and discussions on her works. The importance of the study is that it will be a pioneering work in this field due to the limited number of studies on Nur Vergin's works and will pave the way for new discussions on his thoughts. A qualitative research method was used in this study. Therefore, qualitative data collection techniques were utilized. The data obtained were analyzed and evaluated descriptively and in terms of content. First, Vergin's life, works, cultural and intellectual background, social science understanding, and methodology are discussed. Afterward, the studies produced by Vergin within the scope of the sociology of religion were analyzed. With this study, it is understood that Nur Vergin aims to analyze social phenomena at the macro level by following the course of historical change within historical integrity and without ignoring the relationality between them. In this respect, it has been observed that Vergin analyzes issues such as secularism, Alevism, the relationship between religion and social change, etc., which are the subjects of her sociology of religion studies, with a long-term approach, in the plan of historical continuity and parallel with the verstéhenian tradition. In this respect, Vergin's approach to the phenomenon of religion is within the framework of the new axis, which constitutes an alternative to the evolutionary positivist approach, which was the dominant paradigm in the Turkish sociological tradition in the 1970s and 80s, and which manifested itself in names such as Şerif Mardin and Nilüfer Göle. * This paper is based on the master's thesis study titled "Nur Vergin's Sociology of Religion" conducted under the supervision of Prof. Dr. Celaleddin Çelik at Erciyes Universit
努尔·维金以其学术和知识背景为基础的作品，为我国社会科学文学留下了一笔重要的思想遗产。粗略地回顾一下这些遗产的内容，就会发现在政治-宗教关系、城市化和政治态度、社会变革和家庭、公民社会、世俗主义、政治制度辩论等标题下产生了广泛的思想。维金在政治和宗教社会学领域的思想是这一遗产中特别突出的方面。从社会学各个领域的不同角度分析维金的遗产，将为我国的社会科学文献提供重要的收获。在这方面，本研究的主题是维金的宗教社会学思想。本研究的主要问题可以概括为以下问题:“努尔·维金关于宗教、政治和社会之间关系的思想是什么?这些思想在土耳其社会学传统中的地位是什么?”我的研究旨在从宗教社会学的角度探讨维金作品中关于宗教、政治和社会关系的思想，并为对她的作品进行新的研究和讨论铺平道路。这项研究的重要性在于，由于对努尔维金作品的研究数量有限，这将是该领域的开创性工作，并将为对他的思想进行新的讨论铺平道路。本研究采用质性研究方法。因此，采用定性数据收集技术。对获得的数据进行了描述性和内容方面的分析和评估。首先，论述了维金的生平、著作、文化知识背景、对社会科学的理解和方法论。然后，对维金在宗教社会学范围内的研究进行分析。通过这一研究，我们可以理解，Nur Vergin的目的是在宏观层面上分析社会现象，在历史完整性的范围内遵循历史变化的过程，而不忽视它们之间的关系。在这方面，我们注意到，Vergin以一种长期的方法，在历史连续性的计划中，与verst海姆斯特传统平行，分析了世俗主义、阿列维主义、宗教与社会变革的关系等问题，这些问题是她的宗教社会学研究的主题。在这方面，维金对宗教现象的研究方法是在新轴心的框架内，它构成了对进化实证主义方法的替代，进化实证主义方法是20世纪70年代和80年代土耳其社会学传统的主导范式，并以Şerif Mardin和nil fer Göle等名字表现出来。*本文基于埃尔西耶斯大学社会科学研究所宗教社会学系Celaleddin Çelik教授指导下的硕士论文《努尔·维金的宗教社会学》。
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Pub Date : 2023-08-11DOI: 10.55709/tsbsbildirilerdergisi.277
Esra Yıldız
The Ottoman Empire made the Shaykh al-Islam an institution, inherited from the previous Islamic states. The institution, which had existed since the foundation of the state, was moved to a fixed and detached place with the abolition of the Janissary Corps in 1826. With its transfer to the Aga Gate in 1827, the fatwa service was also carried out in this place, and in 1836 it was moved to the Bab al-Meshihat, where the kazasker (military judge) and the Istanbul Qadi (judge) Fatwahana (fatwa office) were located. This institution, which formed the Ottoman Ilmiye class and the religious bureaucracy, in the historical process it has been called by various names such as "Shaykh al-Islam," "Bab al-Mashihat," "Bab al-Fatwa," "Ilmiye Department," "Mashihat," "Mashihat Department," Mashihat Office,” “Mashihat al-Islamiyyah,” “Fatwahana” and “Fatwahana al-Ali.” After the Tanzimat, the Shaykh al-Islam Institution, along with others, took its place in the bureaucratic structure of the state and was organized systematically. The institution, which had been operating with its religious, legal, and educational units in the historical process, had carried out the duties of the Presidency of Religious Affairs, the Ministry of Justice, and the Ministry of National Education. Then it transferred some of its obligations, authorities, and responsibilities to the newly established ministries due to the changes in the state structure in 1900-1924. The Meshihat Archive, which contains the scientific heritage of Shayk al-Islam Institution, is the most valuable resource that carries the bureaucratic structure, organizational system, and official correspondence, namely the diplomacy of the institution. The architectural structure of the institutional buildings, the bureaucratic structure of the institution, and its functioning have survived to the present thanks to these documents. In this study, the spatial adventure witnessed by the Bab al-Meshihat during the transition from Shayk al-Islam to the Istanbul Mufti and the fate of 5,454 registers and over one million documents in the Shayk al-Islam Archive were discussed in detail. Methodologically, the study was based on the microhistory approach. With the microhistory approach, which means clarifying the lived events based on the details, the journey of the Meshihat Authority and the archive documents to the present has been revealed, particularly the records of the Shayk al-Islam archive. As a result, it has been determined that the archive registers and documents have not reached the present due to the fire, repair, renovation, and restorations of the Meshihat Authority, which had a vast organizational structure, including committee of fatwas, religious edicts, the council of juridical investigations, office of student affairs and student welfare council, council for the examination of manuscripts and religious texts, the council of religious scholars, correspondence department, academic affairs department, orphan funds,
{"title":"Şeyhülislamlık Arşivi Evrakı ve Binalarının Serencâmı","authors":"Esra Yıldız","doi":"10.55709/tsbsbildirilerdergisi.277","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.277","url":null,"abstract":"The Ottoman Empire made the Shaykh al-Islam an institution, inherited from the previous Islamic states. The institution, which had existed since the foundation of the state, was moved to a fixed and detached place with the abolition of the Janissary Corps in 1826. With its transfer to the Aga Gate in 1827, the fatwa service was also carried out in this place, and in 1836 it was moved to the Bab al-Meshihat, where the kazasker (military judge) and the Istanbul Qadi (judge) Fatwahana (fatwa office) were located. This institution, which formed the Ottoman Ilmiye class and the religious bureaucracy, in the historical process it has been called by various names such as \"Shaykh al-Islam,\" \"Bab al-Mashihat,\" \"Bab al-Fatwa,\" \"Ilmiye Department,\" \"Mashihat,\" \"Mashihat Department,\" Mashihat Office,” “Mashihat al-Islamiyyah,” “Fatwahana” and “Fatwahana al-Ali.” After the Tanzimat, the Shaykh al-Islam Institution, along with others, took its place in the bureaucratic structure of the state and was organized systematically. The institution, which had been operating with its religious, legal, and educational units in the historical process, had carried out the duties of the Presidency of Religious Affairs, the Ministry of Justice, and the Ministry of National Education. Then it transferred some of its obligations, authorities, and responsibilities to the newly established ministries due to the changes in the state structure in 1900-1924. The Meshihat Archive, which contains the scientific heritage of Shayk al-Islam Institution, is the most valuable resource that carries the bureaucratic structure, organizational system, and official correspondence, namely the diplomacy of the institution. The architectural structure of the institutional buildings, the bureaucratic structure of the institution, and its functioning have survived to the present thanks to these documents. In this study, the spatial adventure witnessed by the Bab al-Meshihat during the transition from Shayk al-Islam to the Istanbul Mufti and the fate of 5,454 registers and over one million documents in the Shayk al-Islam Archive were discussed in detail. Methodologically, the study was based on the microhistory approach. With the microhistory approach, which means clarifying the lived events based on the details, the journey of the Meshihat Authority and the archive documents to the present has been revealed, particularly the records of the Shayk al-Islam archive. As a result, it has been determined that the archive registers and documents have not reached the present due to the fire, repair, renovation, and restorations of the Meshihat Authority, which had a vast organizational structure, including committee of fatwas, religious edicts, the council of juridical investigations, office of student affairs and student welfare council, council for the examination of manuscripts and religious texts, the council of religious scholars, correspondence department, academic affairs department, orphan funds, ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116549618","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}
Pub Date : 2023-08-11DOI: 10.55709/tsbsbildirilerdergisi.385
Zeynep Betül Önder Arpa
Orientalism studies, which have been given importance in the Western world since the last quarter of the 18th century, were considered important in Italy as well as in the whole West. After the translation of Annali Dell'Islām by one of the most important representatives of Italian orientalism, Leone Caetani's with the name of Islamic History by Hüseyin Cahid Yalçın, this work became well-known in Turkiye and made an impact in scientific circles. So much that this translated work caused outrage in the public opinion of the Republic of Turkiye. Leone Caetani has significantly benefited from the sources of Islamic history in his work that he created over many years. Sometimes he remained faithful to the traditional Islamic understanding of history, but sometimes he tried to enrich his expressions with fiction that did not reflect the facts. However, while doing this, he also used disrespectful expressions towards the Prophet. He put forward many wrong views about the life of the Prophet. Some of them are about the family life and marriages of the Prophet of Islam. Along with these determinations, the main aim of our study is to determine the issues that the Italian orientalist Caetani discussed the marriage of the Prophet with Zaynab bint Jahsh, to examine their correspondence and accuracy in Islamic historical sources, and to identify the points where Caetani contradicted himself. As a matter of fact, the issue of the Prophet's marriage with Zaynab has remarkable aspects, and Orientalists also emphasize this issue. While doing this, we briefly touched upon the evaluations of Leone Caetani in his study, which is the primary source of our work, about the Prophet's wives and marriages. In the continuation, in the main body of our notification, we have included the rumors and evaluations in Caetani’s work about Propet’s marriage with Zaynab. We examined whether these narratives have equivalents in the main sources of Islamic history and made analyzes, criticisms, and evaluations over his narrations. We consulted the works of Ibn Hishām, al-Ṭabarī, and al-Wāqidī, whom Caetani referred to as sources. As a result, in this voluminous work of Caetani, which was prepared as a result of years of hard work, it can be seen that he could not maintain objectivity in his statements about Muḥammad’s marriage with Zaynab, it is understood that he made insulting accusations against Muḥammad on this subject and produced stories that were the product of his own imagination. As a matter of fact, the fact that he reduced this marriage, which had important consequences in terms of Islamic family law, to simple and human interests, shows that Caetani acted with prejudice in this regard.
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Pub Date : 2023-08-11DOI: 10.55709/tsbsbildirilerdergisi.548
Muhammet Sevinç
This study focuses on the effects of Mawlawi Lodges of Istanbul, which were one of the central places of the ideas and teachings of the Mawlawi order during the Ottoman period and which stood out with the artists they trained in different fields of art, on Ottoman music. Mawlawi Lodges, which were a center of culture, knowledge, wisdom, and education with their religious, linguistic, literary, musical, cultural, and artistic education in a serious artistic discipline, as well as an academy and conservatory, and which trained great writers, poets, masnawîkhans, intellectuals, musicians, painters, calligraphers, illuminators and craftsmen, occupied an important place in Ottoman intellectual life. In this context, Mawlawi Lodges of Istanbul were one of the most important institutional channels that shaped Ottoman musical life, especially with the musicians they trained. In this respect, determining the influence of Mawlawi Lodges of Istanbul on Ottoman music is very important in terms of understanding the development processes of both Turkish religious music and classical Turkish music. When considered in the specific case of Istanbul, Mawlawism began to show its influence in the capital with the establishment of Galata Mawlawi Lodge in 1491, and the subsequent establishment of Yenikapı, Beşiktaş (Bahariye), Kasımpaşa and Üsküdar Mawlawi Lodges became important institutions that influenced both the cultural and artistic life of Istanbul. Artists trained in Mawlawi Lodges of Istanbul, especially in Galata and Yenikapı Mawlawi Lodges, created works that left their mark on the periods they lived in. In this sense, this study aims to understand a cross-section of Ottoman musical life through the examples of musicians trained in Mawlawi Lodges of Istanbul. The study was conducted within the framework of qualitative research method. Primary and secondary sources were accessed by scanning the literature on the subject with the documentation technique. While the subject was spatially limited to Mawlawi Lodges of Istanbul, the 15th-20th centuries were taken into consideration temporally. Considering the historical data, the music artists trained in the aforementioned Mawlawi Lodges and their spheres of influence were evaluated in the context of the artistic network they created. As a result of the research, it was seen that the Mawlawi Lodges, which started to take a place in the cultural life of Istanbul from the 15th century onwards, both increased in number and formed active circles in many fields of art, especially music. The close relations between Mawlawism and the Ottoman court elevated Mawlawi Lodges to an important position in Ottoman musical life. The Ottoman Sultans Selim III and Mahmut II, who had a great influence on the development of Turkish music and were known as poets, composers, and musicians, were both Mevlevîs affiliated with the Galata Mawlawi Lodge. These sultans especially revived the Mawlawi Lodges, patronized Mawlawi musicians in th
本研究的重点是伊斯坦布尔的Mawlawi小屋的影响，它是奥斯曼帝国时期Mawlawi秩序思想和教义的中心地点之一，在不同艺术领域培养的艺术家对奥斯曼音乐的影响尤为突出。作为文化、知识、智慧和教育的中心，Mawlawi lodge的宗教、语言、文学、音乐、文化和艺术教育是一门严肃的艺术学科，还有一所学院和音乐学院，培养了伟大的作家、诗人、masnawkhan、知识分子、音乐家、画家、书法家、照明师和工匠，在奥斯曼人的知识生活中占据了重要地位。在这种背景下，伊斯坦布尔的Mawlawi小屋是塑造奥斯曼音乐生活的最重要的机构渠道之一，特别是与他们培养的音乐家。在这方面，确定伊斯坦布尔Mawlawi Lodges对奥斯曼音乐的影响对于理解土耳其宗教音乐和古典土耳其音乐的发展过程非常重要。以伊斯坦布尔为例，随着1491年Galata Mawlawi Lodge的建立，毛lawi主义开始在首都显示其影响力，随后成立的yenikapyi, beiktau (Bahariye)， Kasımpaşa和Üsküdar毛lawi Lodges成为影响伊斯坦布尔文化和艺术生活的重要机构。在伊斯坦布尔的毛lawi Lodges，特别是在Galata和yenikapir Mawlawi Lodges接受培训的艺术家创作的作品在他们生活的时期留下了自己的印记。从这个意义上说，本研究旨在通过在伊斯坦布尔Mawlawi lodge受训的音乐家的例子来了解奥斯曼音乐生活的横截面。本研究是在定性研究方法的框架内进行的。通过使用文献技术扫描有关该主题的文献，获得了第一手和第二手资料。虽然该主题在空间上仅限于伊斯坦布尔的Mawlawi小屋，但在时间上考虑了15 -20世纪。考虑到历史资料，在上述马拉维旅馆接受培训的音乐艺术家及其影响范围是在他们创建的艺术网络的背景下进行评价的。研究结果表明，从15世纪开始在伊斯坦布尔的文化生活中占有一席之地的Mawlawi Lodges在数量上有所增加，并在许多艺术领域，特别是音乐领域形成了活跃的圈子。Mawlawism与奥斯曼宫廷的密切关系使Mawlawi Lodges在奥斯曼音乐生活中占据了重要地位。奥斯曼苏丹塞利姆三世和马哈茂特二世对土耳其音乐的发展有很大的影响，他们被称为诗人、作曲家和音乐家，他们都是隶属于加拉塔毛lawi Lodge的mevlevs。这些苏丹特别复兴了马拉维小屋，资助了宫殿里的马拉维音乐家，并在培养伟大的音乐家方面发挥了重要作用，这些音乐家在奥斯曼音乐艺术中留下了自己的印记。在伊斯坦布尔Mawlawi Lodges长大的人包括Buhurizade Mustafa Itri, Dede Ali Şirugani, Nayi Osman Dede, Hammamizade İsmail Dede Efendi, abd lbaki Nasır Dede, Ali Nutki Dede, Abdurrahim k nhi Dede, Mustafa Nakşî Dede, Subhi Ezgi博士，Dellalzade İsmail Efendi, Zekai Dede, hacyi Arif Bey, behl l Efendi, Mehmed Celaleddin Dede， Şeyh atullah Dede和hseyin Fahrettin Dede，他们的作品和表演在奥斯曼音乐艺术中留下了自己的印记。
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