TSBS Bildiriler Dergisi最新文献

{"title":"Just World Belief and Religiosity in Adolescents","authors":"Muhammed Şahbaz, Behlül Tokur","doi":"10.55709/tsbsbildirilerdergisi.346","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.346","url":null,"abstract":"A just world belief is a belief that individuals develop that everyone finds what they deserve and that every person will receive a reward for every act they do, good or bad, that is, that the world is fair. The just world belief theory, which is like the consistency theories, was developed by Melvin Lerner in 1980. The theory of the just world belief emerged because of the realization of the tendency of people to legitimize injustice in the events they witness. Therefore, studies of the belief in a just world in the first two decades have generally focused on the tendency to justify injustice and humiliate the victim. Until the age of seven or eight, children believe in immanent justice and think that actions they deem wrong will be punished automatically. With adolescence, the immanent belief in justice turns into a belief in a just world. From this point on, the belief in a just world has two aspects: the personal belief in a just world and the general belief in a just world. Belief in the just world religion, environment, age, etc. has a relationship with the elements. In addition, adolescence is the period when a person's ideas about both justice and religion develop during the stages of life and are sensitive to these issues. There are few studies on just world beliefs in Turkey, and among these, there is no study on its direct relationship with religiosity. In this study, it is aimed to reveal the relationship between belief in a just world and religiosity during adolescence. In the study, the relationship between belief in a just world and religiosity was carried out with the participation of 428 high school students studying in five different high schools in the 2020-2021 academic year living in Gaziantep. In this context, adolescents' belief in a just world and its sub-dimensions, personal belief in a just world and general belief in a just world, were examined by using the questionnaire technique and the relational screening model. The data were analyzed using SPSS 19.0 statistical software. As a result of the research, significant relationships were found between the dimensions of religiosity and just world belief according to the results of correlation and regression analyses. When the relationship between the sub-dimensions of just world belief and religiosity was analyzed, it was found that personal just world belief and general just world belief had a weakly significant relationship with religiosity. Accordingly, with the increase in religiosity, an increase in the belief in a just world has been determined. When we look at the effect of the sub-dimensions of religiosity on the belief in a just world, it has been determined that the sub-dimensions of influence and worship have a positive effect on the belief in a just world, while the sub-dimensions of faith and emotion have no significant effect on the belief in a just world. As a result, when there is an increase in the dimensions of influence and worship, it has been seen that ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130363944","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":"Religious Situation After Independence in Kazakhstan","authors":"Nursultan Kongyrbayev","doi":"10.55709/tsbsbildirilerdergisi.374","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.374","url":null,"abstract":"Kazakhstan has endured the aftermath of the Soviet invasion following the era of Tsarist Russia, negatively impacting the presence of Islam in the country. The repressive policies of the Soviets have squeezed Muslims in this region. With the collapse of the Soviet regime in 1990, a new phase began, marking a new era for Muslims in Kazakhstan. This paper examines the religious life of Kazakhstani Muslims after independence, focusing on the religious services of the Kazakhstan Muslims’ Religious Administration (KMDB), recognized as the Official Representative of Kazakhstani Muslims. For clarity, this institution will be referred to as the Kazakhstan Religious Affairs Presidency or simply KMDB. The institution operates in Kazakhstan, overseeing services in various areas, including universities, madrasas, and mosques. Its goal is to provide services for the Islamic religion as well as propagation and outreach efforts for Islam. To fulfill these services, it has gained accreditation and recognition from the state. In addition to carrying out religious services for Muslims, the Kazakhstan Religious Affairs Presidency strives to counter both social and political operations targeting Muslims. One such operation involves efforts to steer Muslims away from Islam and back towards religious rituals rooted in old Turkic traditions. Kazakhstan has a significant population of Russified Kazakhs, who are a target of these efforts. As an extension of these endeavors, thousands of religious scholars were killed during the Soviet era, and religious literature was destroyed. Today, controlling the Muslim community in religious aspects remains a state policy. Nevertheless, Islam and Muslim identity in Kazakhstan are gradually becoming institutionalized and established. The Kazakhstan Religious Affairs Presidency adapts its religious services to contemporary conditions, utilizing channels such as television, radio, and, notably, social media. The Hanafi tradition takes precedence in religious structure and presentation. Publications in Turkish, Arabic, and Russian have reached significant levels. The Kazakhstani people exhibit a determination to remain committed to Islam and the religious responsibilities inherited from history.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"75 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133039526","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":"Bilinçli Helal Gıda Tüketimi Kapsamında Katkı Maddeleri","authors":"Melike Nur Çaykara","doi":"10.55709/tsbsbildirilerdergisi.426","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.426","url":null,"abstract":"People need food to survive. Today, population growth, technological developments and globalization are influencing and shaping the food sector in many ways, especially in terms of speed, convenience, and cheap production. The topic of \"halal food,\" which arose in the setting of these reasons, raises Muslims' religious consciousness and sensitivity. In this context, to achieve halal and conscious consumption, it is very important to know the meaning of halal food terms and the criteria that influence the religious judgement of food. This study investigates the additives found in halal food intake. In addition to the halal concept, which serves as the study's foundation, the impacts of additives and the diseases they induce are investigated. Without a doubt, the fact that a food is halal does not imply that it is clean. The Holy Qur'an promotes the use of halal and clean foods from the earth. The additives investigated here in the context of halal and cleanliness have generated the halal food certificate that the Muslim population is particularly interested in and desires to see in the substances consumed. As a result, it is evident how critical it is to understand the content and effect of additives that may be antithetical to the concept of cleanliness due to their harmful effects on health, even if they are halal. This study helps to raise awareness about ingesting additives in the world of halal food through accurate information and Islamic consciousness. All of this is explored in the context of the definition of additives such as Mono Sodium Glutamate, which we regularly hear about in ingested foods, as well as why they are utilized and the impacts of these additions. The perspective of Islamic Law on these concerns is shown within the scope of the research by using current packaged food examples. In addition to traditional sources, theses, articles, and papers on halal food were examined during the preparation of this study. One noteworthy source in this regard is the work titled \"Current Religious Issues Consultation Meeting-IV Halal Food Today\" organized by the Turkish Presidency of Religious Affairs in Afyonkarahisar on November 26-28, 2011. Again, as an up-to-date approach, the fatwas of the Presidency of the Supreme Council of Religious Affairs on halal food are included in the study. There is a widespread belief in society that items with halal food certificates are prepared in line with Islamic criteria and that consuming these products is safe. For halal and conscious consumption, it is critical to understand the authorization processes of these substances in the international health market in terms of danger to health. As a result, E-coded additives derived from plants, microbes, or animals must be examined. In this context, it is critical to provide information that promotes halal awareness of food content as well as alternate solution options. In a process where sensitivity to halal food consumption is growing by the day, the iss","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127994114","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 Teo-Strategic Dimension of Sociological Effects Created by Fabricated Narratives Criticizing Wealth","authors":"Habib Celaleddin Kartal","doi":"10.55709/tsbsbildirilerdergisi.421","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.421","url":null,"abstract":"It's possible to say that due to their attribution to the Prophet Muhammad, hadiths have had a significant sociological impact on Muslim societies. Similarly, fabricated narratives falsely attributed to the Prophet, which are believed to be Hadiths, have also had similar sociological effects. Although the fabricated narratives initially weren't created for strategic purposes, they later became utilized for strategic goals by becoming intertwined with power struggles and components of societal influence. This study demonstrates how fabricated narratives labeled as Hadiths can be strategically used based on examples falling into the category of fabrication. The focus of the study is to reveal the theo-strategic dimension of the sociological impact created by fabricated narratives emerging in the Islamic world. Here, \"fabricated narratives\" refer not to all fabricated narratives but to a few highly sociologically influential examples, exploring their theo-strategic aspect. Notably, narratives such as \"For a believer, death is better than life, poverty better than wealth, and humility better than honor. The worst members of the community are the wealthy,\" facilitate sociological interventions through economics in Muslim societies, making them crucial examples discussed in this study. The impact and relationship of fabricated narratives with the social context, past, present, and future, are both direct and indirect. The study showcases how the selected fabricated narratives under the guise of Hadiths enable various theo-sociological interventions. Furthermore, the study emphasizes not what religion is, but how it functions, through the strategic use of fabricated narratives. The negative long-term consequences of sociological impact created through fabricated narratives for Islamic societies are a reality. The study aims to contribute to interpreting the issue from a strategic perspective by showcasing the sociological impact of fabricated narratives criticizing wealth, attributed to Prophet Muhammad. The undeniable fabrication of these narratives necessitates an interdisciplinary approach involving sociology and history due to their relevance to both religion and society. Therefore, the study employs qualitative research methods, including document analysis, to adequately search, interpret, and analyze sources. It's apparent that the theo-sociological and theo-strategic dimensions of fabricated narratives reconstructed through Hadiths, the second most significant source of Islamic faith, have been inadequately explored. Examples indicating that fabricated narratives are used as theo-sociological intervention tools in power struggles demonstrate that the topic isn't insignificantly religious and can't be dismissed as such.\u0000* This study is based on the doctoral dissertation entitled \"Theo-Strategy and its Elements in the Context of Power Struggle\", which was completed in March 2021 under the supervision of Prof. Dr. Özcan Güngör (Ph.D. Thesis, Ankara ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116501723","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":"II. Vatikan Konsili: Katolik Kilisesinin İslam’a Bakışı ve Müslümanlarla İlişkisi","authors":"Elif Çekici","doi":"10.55709/tsbsbildirilerdergisi.555","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.555","url":null,"abstract":"This paper deals with the Catholic Church’s perspective on Islam and ıts  relationship with  Muslims in  the light of the Second Vatican Council documents. It is very important because the Second Vatican Council and ıts decisions to understand the Catholic and Muslim relations today.  Although the Church discussed Catholic-Muslims relations 60 years ago, but since the Vatican II is the last general council, it based all decisions and implementations regarding Islam and relations with Muslims on this Council. Morever, ıt is the general council refering to Muslims for the first time. It is the council that officially begins Catholic-Muslim relations and determines how to will be these relations. Nostra Aetate, the declaration on the Church's relationship with non-Christian religions, is the council document most concerning to Muslims. In this document, espacially the Church's approaches to Islam and its relation with Muslims.The phrase \"in our time\" in the first paragraph of the document justifies the Church's attitude towards Islam and its closeness with Muslims. Today, more than half of the world's eight billion population consists of Christians (mostly Catholic) and Muslims. And nowadays, just as this document (N.A.1) states, humanity is getting closer to each other, and the bonds between different people are getting stronger due to travels, migrations, media, and technological developments. At the same time, Catholic-Muslim encounters increases rapidly on some platforms in which information and ideas are exchanged such as social media. Thusly, the Church determined the ways of how to dialogue and collobaration with Muslims in order to live together in Nostra Aetate. This paper aimed to reveal the Second Vatican Council's teaching on Islam and the Catholic-Muslim relationship. As well, the Catholic-Muslims relations analyized from Catholic Church’s perspective. It's refered to the other council documents such as Lumen Gentium, Gaudium et Spes, Ad Gentes, including Nostra Aetate. The following main sources studying is: Austin Flannery's the book in which he gathered the documents of the council, Vatican Council II: Constitutions, Decrees, Declarations; Catholicism Engaging Other Faiths Vatican II and its Impact” edited by Vladimir Latinovic; Gavin D’Costa’s Vatican II, Catholic Doctrines on Jews and Muslims; S. J. Gerald O’Collins’s The Second Vatican Council on Other Religions. Thus, this paper, provided in a historical method, replied to the question of how important the decisions of Vatican Council II is understanding contemporary Catholic-Muslim relations. And than, It presented the Church that recognizes non-Christian religions within the inclusivist paradigm, ıts positive speech and conciliation attitude towards Islam and Muslims. Finally, It illuminated to the style of dialogue based on mutual understanding and collaboration that the Church initiated with Islam and Muslims.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131224972","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":"Holokost Sonrası Yahudi Diasporasında Din ve Dinî Değişimler","authors":"Fatma Nur Kangal","doi":"10.55709/tsbsbildirilerdergisi.302","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.302","url":null,"abstract":" The Holocaust has left a deep scar in the history of the Jewish people, representing a dark period that resulted in the loss of millions of lives. After this traumatic period, the surviving Jewish diaspora found themselves confronted with the challenge of rebuilding their religious identities and beliefs alongside their survival. This paper is written with the aim of understanding and evaluating the religious and religious changes that occurred in the Jewish diaspora after the Holocaust. This study focuses on the religious and religious changes that took place in the Jewish diaspora after the Holocaust. The research encompasses efforts to preserve religious identities, adapt religious practices, cope with the influence of the modern world, and understand the emergence of new religious movements. In the aftermath of the Holocaust, Jewish communities faced a significant religious crisis. The devastation caused by the genocide, the loss of religious leaders, and the dispersal of communities created significant challenges in preserving religious identities and maintaining religious life. This study holds great importance in understanding the reasons and consequences of religious changes in the post-Holocaust period and evaluating the measures taken to strengthen the religious identities of Jewish communities. This research aims to examine in detail the religious and religious changes that occurred in the post-Holocaust Jewish diaspora. By addressing fundamental issues such as changes in religious practices within and outside communities, the balancing of religious values with the modern world, the reconstruction of religious identities, and the emergence of new religious movements, this study aims to comprehend and evaluate this process. The study is designed as a qualitative research. Historical documents, academic articles, research reports, and other reliable sources will be used to conduct a literature review of religious changes in the post-Holocaust Jewish diaspora. In the post-Holocaust period, religious and religious changes occurred in the Jewish diaspora. Communities engaged in efforts to preserve and reconstruct their religious identities, resulting in variations in religious practices both within and outside these communities. The influence of the modern world necessitated a balance of religious values, and the emergence of new religious movements was observed in some communities. This study provides an important perspective for understanding the reasons, consequences, and reactions of communities to religious changes in the post-Holocaust period. This perspective could contribute to future religious changes and the efforts of communities to preserve and strengthen their religious identities.bDuring the post-Holocaust period, communities undertook efforts to preserve and reconstruct their religious identities, leading to variations in religious practices due to migration to different countries. The influence of the modern world made it c","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124352189","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":"Rus ve İsrailli Oryantalistlerin Çalışmaları Etrafında Oryantalizm Tarifi: ‘el-İstişrâk el-Rûsîyeh dirâseh târîkhîyeh şâmileh’ ile ‘el-İstişrâk el-İsraili fî el-maṣâdir el-ʻIbrīyyeh’ Kitapları Örneği","authors":"Ali Acar","doi":"10.55709/tsbsbildirilerdergisi.547","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.547","url":null,"abstract":"The definition of Orientalism has gained momentum in more than one area until today and has become controversial in the dimension of a common definition. This study aims to contribute to this definition. Orientalists with the same aim give a new identity to the definition of Orientalism with their work in the East, not in a Western way. Another aim is to examine the loss of meaning of the concepts of \"East and West\" as regional definitions. The study basically aims to find answers to two important questions. First; Was the definition of Orientalism made only by Western orientalists? Latter; Can an author from an Eastern nation be considered an Orientalist? It is hoped that some titles of works copyrighted in this way will also benefit this discussion. The first of these books ''al-Istishrāq al-Rūsīyah dirāsah tārīkhīyah shāmilah'' (Russian Orientalism- General Historical Study-) which, was published by Prof. Dr. Sadun Mahmud As- Saamuk in 2003 in Jordan. It raises the question of whether Russian orientalism can be seen from Western orientalist studies. However, there is the book'' al-Istishrāq al-Israili fī al-maṣādir al-ʻIbrīyah''(Israel Orientalism in The Hebrew Sources) that was published by Mahmud Cela Idris in 1995 in Egypt, It has brought to mind the question of whether Israeli Orientalism should be reduced to the West, and will form the center of the definition to be described. Working in this way has a comparative method in terms of method. As a result of this study, Orientalism is on the verge of being redefined within the framework of the studies of orientalists who are far from the East-West (Regional) patterns it has, leaving the portrait of the nation and the state, for the same purpose. For this purpose, the ideas, suspicions, and claims of Russian and Israeli orientalists around Islam and Muslims will nullify the definition of Orientalism, which is indexed to the West. Now the East will start a tradition of Orientalism within itself. The globalizing world will have continued the state logic of Israeli orientalists with the help of Israeli orientalists. However, the work of Russian Orientalists will be similar to the work of Israeli Orientalists. In addition, Russian orientalists will reveal the logic of the notion of Islamic Arab History. Under this heading, Islam and Muslims will be targeted.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131355391","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 on the Origin of Torbeshes: Case of Gorno Vranovci","authors":"Barış Pehlivan","doi":"10.55709/tsbsbildirilerdergisi.457","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.457","url":null,"abstract":"Torbeshes are a Muslim community in Macedonia who speak Macedonian as their native language. The village of Gorno Vranovci is a Torbeshes village in the city of Köprülü. The entire village migrated to various parts of Izmir after 1950. The subject of this study is to try to clarify the origins of the Torbeshes living in Macedonia by analyzing their history, culture, and language. Are the Torbeshes Macedonian/Slavic Muslims, are they Cuman-Pecheneg remnants who settled in the Balkans before the Ottoman period, or are they from the yörüks who settled in Macedonia during the Ottoman period? In our study, these questions are being sought to be clarified, and our research covers the Northern Macedonia region. An oral history study was conducted with the Torbeshes from Gorno Vranovci, who migrated from Macedonia to Türkiye, and the results were obtained by comparing them with the sources. Torbeshes live around the city of Köprülü, Debre/Reka region, around the Delçevo and Makedonski Brod cities in Macedonia. Torbeshes living in these regions have started to migrate to İzmir since 1950. There is no written source concerning the Torbesh ethnonym until the early 20th century. We begin to come across the names of Torbeshes during of Kingdom of Yugoslavia. Before this, we find their information within the Muslim and Turkish cultural circles in Ottoman archival sources. Today, the majority of Torbeshes in Macedonia and Türkiye identify themselves as Turkish. As a result of our oral history studies, Torbeshes from the village of Gorno Vranovci reported that; they forgot their language but did not give up on their religion due to the assimilation policy of the Kingdom of Yugoslavia. They report that they migrated from the Reka region to the Gorno Vranovci village and that they heard this from their ancestors. In addition, many historians in Macedonia and Serbia state that the Torbeshes originated from an Islamized part of a Slavic people called Mijak. Being Melami Muslims who do not speak any language other than Macedonian, the people of Vranovci identify themselves as Turkish. Seemingly, Albanians lived in the village named Vranofça-i Bala reference to the ‘registry of the Muslim population’ of the first Ottoman census dated 1831. Oral history sources confirm that Torbeshes from Vranovci did not migrate from the Reka region to Vranovci during this period. The sources of those who offer opinions on the Cuman-Kipchak origins of the Torbeshes have been insufficient. The resources of those who present the explanation of the Torbesh ethnonym as Türkbaş are insufficient. According to the oral sources, since they abandoned their religion in return for a pouch (torba in Turkish) of dry cottage cheese, they have been given the name ‘Torbeş’, which was derived from the word torba.  There are also some views put forward that there is a correlation between Acemi Ocagi –as known as Torba Oglanlari, Torba Acemileri. Torbeshes is a community of those who work for living abr","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123939329","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":"Natural Disasters and Religion: Kahramanmaras Earthquake on February 6 in the Context of Islamic Thought","authors":"Kadir Güler","doi":"10.55709/tsbsbildirilerdergisi.454","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.454","url":null,"abstract":"Natural events are extraordinary natural events as old as world history. These events are called disasters if they bring about a change in the societies in which they occur. This change may differ according to societies; moreover, it occurs in economic, sociological, psychological, political, religious, and legal fields in general terms. As well as the difference in the change caused by natural disasters in society, there are also differences in coping, fighting, and accepting the said change. Man is an emotional creature by nature. Therefore, due to natural disasters, they receive some help to cope with the process. These benefits range from cultural activities, health care, sports activities, or religious beliefs. In this study, we tried to express how individuals who experienced the earthquake managed the process, and how and to what extent they benefited from religion in the face of the disaster. Since religions are as old as human history and, therefore, there are too many religious thoughts, we limited our study to the religion of Islam. In this respect, first of all, we studied the verses of the Qur’an, which refer to disasters, and the hadiths of Prophet Muhammad, the prophet of the Islam religion, about disasters. Then we did a literature study related to our subject. Based on the primary sources of the religion of Islam and related studies, we briefly discussed the approach of Islam to natural disasters at the theoretical level. On the main focus of our study, we included Kahramanmaras province, Pazarcık centered earthquake that occurred on February 6, 2023, which was described as the disaster of the century and affected 11 provinces. After the earthquake in question, we tried to determine how the earthquake survivors coped with the earthquake, whether they received support from their religious beliefs in this process, and whether there was any change in their religious thoughts with the structured interview method. In our study process, we interviewed 20 people. Since we limited the theoretical part of our study to the religion of Islam, we limited our interview study to Muslims and limited our fieldwork to Gaziantep province. In this context, we have determined that the majority of the disaster victims associate the earthquake with the idea of destiny, and that the idea that it is a predestination of Allah is dominant. However, we encountered Muslims who did not associate the earthquake with religion, and we stated their reasons in our study. Our research is important in terms of revealing Islam's approach to natural disasters and Muslims' methods of coping with disasters. Here, we should also state that in the literature review, we have done on the subject, we have noticed that psychology studies are in the majority. Since we are trying to examine natural disasters and especially earthquakes in terms of the sociology of religion, we believe that our research has special importance in terms of eliminating a deficiency in the field.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127227571","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":"Bilişsel İnşanın Yetisel Zeminini Oluşturan Kavramların Kur’an Bağlamında Analizi","authors":"Murat Oltulu","doi":"10.55709/tsbsbildirilerdergisi.443","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.443","url":null,"abstract":"The subject of this paper is the analysis of several Qurʾānic words related to the faculties through which man performs any action he wishes to do, including cognitive/intellectual construction, such as nafs, quwwa, istiṭāʿat, udhn, samʿ, taswiya, fiqh, waʿy, and  ʿaql. The sub-headings of the research will be the concepts through which the faculties that are the means for the emergence of action and the state of possession of these faculties, which can be considered as a state of selfhood, are expressed; the character structure and process of the construction act and the actions performed through the faculties possessed; the concepts through which the structures that emerge as a result of this construction process and which are actually a target product that governs the whole process are expressed. The Qurʾān also contains an important vocabulary about concepts, which constitute the 'first stage' of the process of abstracting this final product through faculties. However, the fact that the culture in which the Qurʾān was born was an oral culture played an important role in the choice of abilities and materials during its construction and determined the character of the Qurʾān. Therefore, the study will focus on the concepts that considered to come to the fore as abilities and materials. We will try to describe how words which were the expression of these abilities and materials, were used in the process of construction, which could be considered as an act of abstraction and in a permeable and double-meaningful character. In the constructing the link between words, the methodological guidance of semantics will be followed. Analyzing these faculties, which are currently studied under cognitive psychology or cognitive sciences, in the Qurʾānic context and revealing the Qurʾān's unique approach to these capacities can provide seminal functions in the investigation of the construction of a new subject as a set of capacities. In conclusion, it has been observed that the analyzed words were used in a permeable character in a way to include an intellectual meaning rather than a pure sensory input; in this range, the sensory input, as the same thing, constructed the intellectual through itself; the Qurʾan, from this point of view, presented itself as an (intellectual) reminder/tadhkira as the place of the 'essence' that transcended perception in the form of sense; the content of the words was semantically changed while preserving their verbal quality. To add, among the findings is that one of the main points of analogy between God and man was realized through the concept of competence, and the Islamic understanding of divinity was built on this concept.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126775663","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}