Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.676664
Deniz Eroglu, Nergiz Özkural Köroğlu
United Kingdom’s relation with the European Union has been always distant. As literature mainly underlines, the UK has never been a full participant of certain policy areas; particularly in the area of ‘justice and home affair’ the UK showed limited enthusiasm to cooperate Nevertheless, Britain’s decision to leave the European Union, so-called the Brexit decision, has been one of the shocking development happening in 2016 and both EU and member state leaders expressed their disappointment. The Brexit process is still ambiguous, but we have already witnessed the social consequences of the racist discourses of the referendum process. In this regard, the increases in racist attacks indicated in the official reports are worrying. The study has four main parts. After the introduction part, the historical relation between the EU and the UK has indicated and distant relationship between the parts is highlighted. Following on from this part, Euroscepticism in Britain is explained and its role behind Brexit's decision is clarified as part of the main argument of this study. After this historical explanation, the main analysis started. The study is conducted by relying on Political Discourse Analysis developed by Teun van Dijk. At this point, clarification of “discourse” is somewhat important. According to van Dijk, discourse is essential to control people’s minds, ideas, knowledge, opinions, and their personal and social representations. He also argues that discourses are significant to have power, dominance and the reproduction of racism within societies and political discourses tend to be future-oriented. The actors topicalise certain issues and use discourses to direct masses towards certain actions. During the referendum process, UKIP was not the only party supporting the leave campaign, Boris Johnson, for example, also encouraged the public to vote for Brexit. Nigel Farage allegedly persuaded more than 17 million people to vote to leave the EU In the analysis, we first pointed the ‘positive self-presentation’ in Farage’s discourses. Here, “WE” always represent the ‘more democratic and civilised’ one. Similar to this ‘others’ have negative meaning and correspond to threats to the coherence of the country. During the campaign, the party and the leader targeted immigrants and categorised their threat according to three aspects of life: the welfare system, the UK public’s security, and social norms. However, Farage never accepted that he was being ‘racist’, even he argued he supported refugees by emphasising bogus/real refugee distinction. In addition, Farage’s strategy was to justify his ‘firm and fair’ immigration control for the good of an inner circle, in other words in the interests of the British people. He tried to justify his actions by arguing they were the demands of British people. On top of all these, he indicated some real/unreal numbers to persuade masses. After discourse analysis, the article indicates how racism within society was reprodu
英国与欧盟的关系一直很疏远。正如文献主要强调的那样，英国从未完全参与过某些政策领域;尽管如此，英国决定离开欧盟，即所谓的英国脱欧决定，是2016年发生的令人震惊的事态发展之一，欧盟及其成员国领导人都表达了失望之情。英国脱欧进程仍不明朗，但我们已经目睹了公投进程中种族主义言论的社会后果。在这方面，官方报告所指出的种族主义攻击的增加令人担忧。这项研究有四个主要部分。在引言部分之后，指出了欧盟与英国之间的历史关系，并强调了部分之间的遥远关系。从这一部分开始，英国的欧洲怀疑主义被解释，它在英国脱欧决定背后的作用被澄清，作为本研究的主要论点的一部分。在此历史解释之后，开始主要的分析。本研究依靠Teun van Dijk的政治话语分析进行。在这一点上，澄清“话语”是很重要的。根据van Dijk的观点，话语对于控制人们的思想、想法、知识、意见以及他们的个人和社会表征至关重要。他还认为，话语对于拥有权力、支配地位和种族主义在社会中的再生产具有重要意义，政治话语往往是面向未来的。演员将某些问题公式化，用话语引导群众采取某些行动。在公投过程中，英国独立党并不是唯一支持脱欧的政党，例如鲍里斯·约翰逊也鼓励公众投票支持脱欧。据称，奈杰尔·法拉奇说服了1700多万人投票离开欧盟。在分析中，我们首先指出了法拉奇话语中的“积极自我表现”。在这里，“我们”总是代表“更民主、更文明”的一方。与此类似，“他人”具有负面含义，对应于对国家一致性的威胁。在竞选期间，该党及其领导人针对移民，并根据生活的三个方面将他们的威胁分类:福利制度、英国公众安全和社会规范。然而，法拉奇从未承认自己是“种族主义者”，他甚至辩称，他通过强调假难民和真难民的区别来支持难民。此外，法拉奇的策略是为了一个核心集团的利益，证明他“坚定而公平”的移民管制是合理的，换句话说，是为了英国人民的利益。他试图为自己的行为辩护，说那是英国人民的要求。在所有这些之上，他指出一些真实/不真实的数字来说服群众。通过话语分析，指出种族主义是如何在社会中再现的。通过展示仇恨犯罪报告，表明攻击在公投后达到顶峰，这项研究强调，言论并不是低效的工具，事实上，它们可以为一些危险的结果铺平道路。英国国家警察和联合国的报告都证明，种族仇恨犯罪的数量有所增加，尤其是在英格兰、威尔士和北爱尔兰。总而言之，我们认为在整个欧洲一体化的历史中，英国在欧盟中的作用一直是“英国例外论”之一。另一方面，移民问题为遵循这种例外主义政策和退出欧盟成员国提供了重要机会，但它导致了对社会中所有“其他人”的种族主义和仇外攻击。在不忽视历史背景的情况下，本研究依赖于公投过程和公投后时代产生的数据，旨在为移民和英国脱欧研究文献做出贡献。由于本文没有空间解释其他政党的话语和公投的长期影响，通过增加不同政党的话语来扩大调查，描述它们对公众的影响以及今天移民如何受到影响，这将是有趣的。
{"title":"Anti-Immigration vs Anti-EU: Political Discourse Analysis of Brexit Decision of The UK","authors":"Deniz Eroglu, Nergiz Özkural Köroğlu","doi":"10.14395/hititilahiyat.676664","DOIUrl":"https://doi.org/10.14395/hititilahiyat.676664","url":null,"abstract":"United Kingdom’s relation with the European Union has been always distant. As literature mainly underlines, the UK has never been a full participant of certain policy areas; particularly in the area of ‘justice and home affair’ the UK showed limited enthusiasm to cooperate Nevertheless, Britain’s decision to leave the European Union, so-called the Brexit decision, has been one of the shocking development happening in 2016 and both EU and member state leaders expressed their disappointment. The Brexit process is still ambiguous, but we have already witnessed the social consequences of the racist discourses of the referendum process. In this regard, the increases in racist attacks indicated in the official reports are worrying. The study has four main parts. After the introduction part, the historical relation between the EU and the UK has indicated and distant relationship between the parts is highlighted. Following on from this part, Euroscepticism in Britain is explained and its role behind Brexit's decision is clarified as part of the main argument of this study. After this historical explanation, the main analysis started. The study is conducted by relying on Political Discourse Analysis developed by Teun van Dijk. At this point, clarification of “discourse” is somewhat important. According to van Dijk, discourse is essential to control people’s minds, ideas, knowledge, opinions, and their personal and social representations. He also argues that discourses are significant to have power, dominance and the reproduction of racism within societies and political discourses tend to be future-oriented. The actors topicalise certain issues and use discourses to direct masses towards certain actions. During the referendum process, UKIP was not the only party supporting the leave campaign, Boris Johnson, for example, also encouraged the public to vote for Brexit. Nigel Farage allegedly persuaded more than 17 million people to vote to leave the EU In the analysis, we first pointed the ‘positive self-presentation’ in Farage’s discourses. Here, “WE” always represent the ‘more democratic and civilised’ one. Similar to this ‘others’ have negative meaning and correspond to threats to the coherence of the country. During the campaign, the party and the leader targeted immigrants and categorised their threat according to three aspects of life: the welfare system, the UK public’s security, and social norms. However, Farage never accepted that he was being ‘racist’, even he argued he supported refugees by emphasising bogus/real refugee distinction. In addition, Farage’s strategy was to justify his ‘firm and fair’ immigration control for the good of an inner circle, in other words in the interests of the British people. He tried to justify his actions by arguing they were the demands of British people. On top of all these, he indicated some real/unreal numbers to persuade masses. After discourse analysis, the article indicates how racism within society was reprodu","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"12 1","pages":"1-34"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84882605","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 : 2020-06-30DOI: 10.14395/hititilahiyat.674844
M. Çifçi
Abstract This study focuses on Kamal Pashazade's evaluations and criticisms about mushakala and aims to reach his views on the mushakala’s theory and practice through these. Because, besides being a literary art, mushakala is also related to al-kalâm and al-tafsir that Kamal Pashazade was well specialized in. So, his approach to this art is important in our opinion. The art of mushakala in Arabic language rhetoric that can be described shortly as using the same word with two different meanings in the same context contains many problems in it as its structure and examples. For example, metaphorical meaning in the second word, the relevance of this metaphor and the nature of this relevance have always been discussed. Kamal Pashazade also did not state his thoughts about the art of mushakala clearly. However, he inclined to the view that it was a kind of metaphor based on the companionship of meanings. So, he analyzed many examples of mushakala in the literature of Arabic language rhetoric in different ways without mentioning the art of mushakala. Naturally, mushakale art in his Tafsir has revealed as the last option in places where real meaning cannot be reached and strong literary arts are not applied. In this context, we can say that Kamal Pashazade has a tendency not to bring such a controversial type of metaphor closer to the Qur'anic commentary. On the other hand, Sari ad-Din al-Misri responded to his critiques against Mulla al-Fanari, Abu Ya ʿ qub al-Sakkaki and al-Sayyid al-Shar i f al-J u rjan i about the mushakala art in the same tone by establishing his arguments on solid foundations. Summary Bedi ʿ discipline is one of three main topics that form the eloquence of the Arabic language. The mushakala that means ‘similarity’ in the dictionary as literary art in bedi ʿ discipline and is defined as using the same word with two different meanings in the same context is one of the arts that caused controversy among eloquence scholars due to its complex structure. Even if the formal similarity between two words in the same sentence the second word has a different meaning in this art. For example in the sentence “Laugh! The days I will laugh at you are close!” ‘laugh’ is originally used in the true sense in the previous sentence. Nevertheless, in the following sentence, the same word means “I will make you regret laughing at me.” It is clear that the same word has completely different meanings in two sentences. This art has much more complex examples than which we gave here. Kamal Pashazade (d. 940/1534), Ottoman Shaykh al-Islam, reveals his views which is also the topic of this study by using this kind of example. Mushakala is an art that has been used frequently in Arabic literature and defined with different names. It is said that is the first rhetorician who used this art which has many examples in the Qur'an, the hadiths and poetry of Jahiliyya with current usage in bedi’ science is Abu al-Qāsim Ma ḥ m ū d ibn ʿ Umar al-Zamakhsharī (d. 538/11
本研究主要考察卡迈勒·帕沙扎德对穆沙卡拉的评价和批评，旨在通过这些评价和批评来了解他对穆沙卡拉理论和实践的看法。因为，除了作为一门文学艺术，mushakala还与Kamal Pashazade非常擅长的al- kal<e:1>和al-tafsir有关。所以，在我们看来，他处理这门艺术的方法很重要。阿拉伯语修辞学中的mushakala艺术可以简单地描述为在同一上下文中使用同一个词具有两种不同的含义，其结构和例子都存在许多问题。例如，第二个词的隐喻意义，这个隐喻的相关性和这种相关性的性质一直被讨论。卡迈勒·帕沙扎德也没有清楚地说明他对mushakala艺术的看法。然而，他倾向于认为这是一种基于意义陪伴的隐喻。因此，他以不同的方式分析了阿拉伯语修辞学文献中许多mushakala的例子，但没有提到mushakala的艺术。自然，在他的Tafsir中，mushakale艺术被揭示为无法达到真正意义和不适用强大文学艺术的地方的最后选择。在这种情况下，我们可以说Kamal Pashazade倾向于不让这种有争议的隐喻更接近《古兰经》注释。另一方面，Sari ad-Din al-Misri以同样的语气回应了他对Mulla al-Fanari, Abu Ya - qub al-Sakkaki和al-Sayyid al- shai f al-J - rjani关于mushakala艺术的批评，并将他的论点建立在坚实的基础上。Bedi - al学科是形成阿拉伯语口才的三个主要主题之一。“mushakala”在词典中是“相似”的意思，是“在相同的语境中使用相同的词，有不同的意思”，是因结构复杂而引起口才学者争议的艺术之一。即使两个词在同一句中的形式相似，第二个词在这门艺术中也有不同的含义。例如在“笑!”我嘲笑你的日子近了!在前面的句子中，“laugh”本来是真正意义上的用法。然而，在接下来的句子中，这个词的意思是“我会让你后悔嘲笑我。”很明显，同一个词在两个句子中有完全不同的意思。这门艺术有比我们在这里给出的复杂得多的例子。Kamal Pashazade(公元940/1534年)，奥斯曼帝国的伊斯兰教谢赫，通过这种例子揭示了他的观点，这也是本研究的主题。Mushakala是一种在阿拉伯文学中经常使用的艺术，并有不同的名称。据说是第一个使用这种艺术的修辞学家，在古兰经、贾希里亚的圣训和诗歌中有很多例子，目前在贝迪科学中使用的是阿布al-Qāsim Ma ' m ' d ibn ' al- Umar al- zamakhshari(公元538/1144年)。然而，在Abu Yaqub Yusuf al-Sakkaki(公元626/1229年)的bedi科学中，mushakala取代了它的位置和字面定义。后来，随着Khatib al-Qazwini(公元739/1338年)的加入，这一定义得到了扩展，下面的定义被普遍接受:“在同一上下文中使用同一个词具有两种不同的含义，这是明显的或虚构的。”根据这个定义，mushakala被分为两部分，证据mushakala和想象mushakala。我们的研究是关于Shaykh al-Islam Kamal Pashazade对上面描述的mushakala艺术的方法。卡迈勒·帕沙扎德在他关于mushakala的论文和其他关于隐喻的论文中都对这个问题进行了深入的讨论。然而，他一如既往地以批评的形式提出了自己的观点。另一方面，Kamal Pashazade的古兰经Tafsir包含了他在解释古兰经经文时将mushakala艺术放在哪里的重要线索。在这方面，认为有必要在本条中分三个阶段处理这个问题。首先，对卡迈勒·帕沙扎德的隐喻作品进行考察，试图确定他将mushakala运用于哪一种文学艺术中。在第二阶段，试图确定他是如何描述mushakala的。此外，本节还讨论了Kamal Pashazade基于mushakala艺术的批评以及他所得到的回答。在第三阶段，对凯末尔·帕沙扎德的Tafsir进行了检查，并试图确定他在解释《古兰经》经文时如何从mushakala艺术中受益。根据我们得出的结果，可以明显地说，由于词与意义之间存在着陪伴关系，mushakala在卡迈勒·帕夏扎德的思维中是一种隐喻。kemalpasaz<e:1> de关于mushakala作品的主要问题是伙伴关系的性质，这种关系带来了mushakala艺术的隐喻意义。因为，隐喻必须建立在已有关系的基础上。 本研究主要考察卡迈勒·帕沙扎德对穆沙卡拉的评价和批评，旨在通过这些评价和批评来了解他对穆沙卡拉理论和实践的看法。因为，除了作为一门文学艺术，mushakala还与Kamal Pashazade非常擅长的al- kal<e:1>和al-tafsir有关。所以，在我们看来，他处理这门艺术的方法很重要。阿拉伯语修辞学中的mushakala艺术可以简单地描述为在同一上下文中使用同一个词具有两种不同的含义，其结构和例子都存在许多问题。例如，第二个词的隐喻意义，这个隐喻的相关性和这种相关性的性质一直被讨论。卡迈勒·帕沙扎德也没有清楚地说明他对mushakala艺术的看法。然而，他倾向于认为这是一种基于意义陪伴的隐喻。因此，他以不同的方式分析了阿拉伯语修辞学文献中许多mushakala的例子，但没有提到mushakala的艺术。自然，在他的Tafsir中，mushakale艺术被揭示为无法达到真正意义和不适用强大文学艺术的地方的最后选择。在这种情况下，我们可以说Kamal Pashazade倾向于不让这种有争议的隐喻更接近《古兰经》注释。另一方面，Sari ad-Din al-Misri以同样的语气回应了他对Mulla al-Fanari, Abu Ya - qub al-Sakkaki和al-Sayyid al- shai f al-J - rjani关于mushakala艺术的批评，并将他的论点建立在坚实的基础上。Bedi - al学科是形成阿拉伯语口才的三个主要主题之一。“mushakala”在词典中是“相似”的意思，是“在相同的语境中使用相同的词，有不同的意思”，是因结构复杂而引起口才学者争议的艺术之一。即使两个词在同一句中的形式相似，第二个词在这门艺术中也有不同的含义。例如在“笑!”我嘲笑你的日子近了!在前面的句子中，“laugh”本来是真正意义上的用法。然而，在接下来的句子中，这个词的意思是“我会让你后悔嘲笑我。”很明显，同一个词在两个句子中有完全不同的意思。这门艺术有比我们在这里给出的复杂得多的例子。Kamal Pashazade(公元940/1534年)，奥斯曼帝国的伊斯兰教谢赫，通过这种例子揭示了他的观点，这也是本研究的主题。Mushakala是一种在阿拉伯文学中经常使用的艺术，并有不同的名称。据说是第一个使用这种艺术的修辞学家，在古兰经、贾希里亚的圣训和诗歌中有很多例子，目前在贝迪科学中使用的是阿布al-Qāsim Ma ' m ' d ibn ' al- Umar al- zamakhshari(公元538/1144年)。然而，在Abu Yaqub Yusuf al-Sakkaki(公元6
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.534552
Nevzat Gencer
Bu arastirmada, Alevi vatandaslarin yogun olarak yasadigi Corum ili Bahcelievler Mahallesinde bulunan dort ortaokulda ogrenim goren Alevi ogrencilerin Din Kulturu ve Ahlak Bilgisi (DKAB) dersine yonelik tutumlarinin cesitli degiskenler acisindan incelenmesi amaclanmaktadir. “Tabakali Ornekleme” yontemiyle belirlenen orneklem, okullarin 6., 7. ve 8. siniflarinda okuyan 184 ogrenciden olusmaktadir. Arastirma verilerini toplamak icin “Kisisel Bilgi Anketi” ve "Din Kulturu ve Ahlak Bilgisi Dersi Tutum Olcegi" kullanilmistir. 20 maddelik Din Kulturu ve Ahlak Bilgisi Dersi Tutum Olceginin Cronbach Alpha guvenirlik katsayisi 0,97 olarak bulunmustur. Anket ve olcek yoluyla toplanan verilerin degerlendirilmesinde SPSS 16.0 paket programi kullanilmistir. Arastirma problemlerinin test edilmesinde t-testi ve varyans analizi kullanilmistir. Coklu karsilastirmalarda ise Tukey ve Tamhane’s T2 testlerinden faydalanilmistir. Denencelerin test edilmesinde 0,05 anlamlilik duzeyi esas alinmistir. Arastirma bulgularina gore, ogrencilerin DKAB dersine yonelik tutumlari genel olarak olumludur. Ayrica ogrencilerin DKAB dersine yonelik tutum duzeyleri ile cinsiyetleri, sinif seviyeleri, anne-babanin ogrenim duzeyi, DKAB dersi basari durumu, DKAB dersi ve DKAB ogretmeni ile ilgili dusuncesi, DKAB ogretmeninin ders isleme yontemini begenme, DKAB ogretmeninin ogrencilere karsi tutumu ve ailenin ogrencisinin dini bilgi almasini isteyip istememe durumu arasinda anlamli bir faklilasma bulunmustur. Bununla birlikte; ailenin gelir durumu, ogrencinin diger derslerdeki basari durumu, okul disinda dini egitim alip almama durumu ile DKAB dersine yonelik tutumu arasinda anlamli bir farklilasma yoktur.
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.689001
Muhammed İ̇hsan Haciismailoğlu
Abstract As it is known, shortly after its appearance on the stage of Islam, Islam has become the target of other religious circles, who regard this new religion as their greatest rival. As a result of the spread of Islam from the Arabian Peninsula to China and from the Middle East to Europe, the non-Muslim world, especially Christianity, entered into a struggle against Islam. This struggle began to manifest itself in the scientific and cultural spheres as well as in the political and military spheres, and not only against the religion itself, but also against the Prophet Muhammad. The rapid progress of Islam in the East and the West in a short period of time drew the attention of Western society to this new religion and led them to research on Islam and Islamic sciences. However, this interest of Europeans was not due to their admiration of Islam, but because they wanted to harm both Islam and Muslims by getting to know the religion closely. In this direction, the Western world tried to defame the Prophet Muhammad with unfair accusations and wrote many works for this. The subject they used most was the family life of the Prophet Muhammad. The polygamy of the Prophet Muhammad and especially his marriage with Zaynab bint Jahsh, who had been divorced by his adopted son Zayd b. Harithah, was described by Western writers and it was used to criticize Muhammad and Islam and even to attack Islam. In this way, one of the authors who distorted the truth about the Prophet Muhammad and Islam is the French writer Voltaire. Voltaire’s play Le Fanatisme ou Mahomet le Prophete Tragedie / Mahomet the Prophet or Fanaticism, which has been staged several times in European theaters, has aroused great indignation in Islamic society, especially in the Ottoman public. In this research, the rumors and comments about the subject were tried to be evaluated. Summary Shortly after its appearance on the World stage, Islam became the target of other religious circles, who regarded this new religion as their greatest rival. As a result of the spread of Islam from the Arabian Peninsula to China and from the Middle East to Europe, the non-Muslim world, especially Christianity, entered into a struggle against Islam. This struggle began to manifest itself in the scientific and cultural spheres as well as in the political and military spheres and was targeted not only against the religion itself but also against the Prophet Muhammad. The rapid progress of Islam in the East and the West in a short period of time drew the attention of Western society to this new religion and led them to research Islam and Islamic sciences. However, this interest of the Europeans was not due to their admiration of Islam, but it was because they wanted to harm both Islam and Muslims by getting to know the religion closely. This way, the Western world tried to defame the Prophet Mohammad with unfair accusations and produced many works on this subject. The subject they used most was the family life of t
众所周知，伊斯兰教在伊斯兰舞台上出现后不久，就成为其他宗教界的攻击对象，他们把这个新兴宗教视为最大的对手。由于伊斯兰教从阿拉伯半岛传播到中国，从中东传播到欧洲，非穆斯林世界，特别是基督教，进入了与伊斯兰教的斗争。这种斗争开始在科学和文化领域以及政治和军事领域表现出来，不仅反对宗教本身，而且反对先知穆罕默德。伊斯兰教在东西方短时间内的迅速发展，引起了西方社会对这一新兴宗教的关注，并促使他们对伊斯兰教和伊斯兰科学进行研究。然而，欧洲人的这种兴趣并不是因为他们对伊斯兰教的崇拜，而是因为他们想通过密切了解伊斯兰教来伤害伊斯兰教和穆斯林。在这个方向上，西方世界试图用不公正的指控来诋毁先知穆罕默德，并为此写了许多作品。他们使用最多的主题是先知穆罕默德的家庭生活。先知穆罕默德的一夫多妻制，特别是他与扎伊纳布·宾特·贾什的婚姻，被他的养子扎伊德·b·哈里塔离婚，被西方作家用来批评穆罕默德和伊斯兰教，甚至攻击伊斯兰教。这样看来，歪曲先知穆罕默德和伊斯兰教真相的作家之一就是法国作家伏尔泰。伏尔泰的戏剧《先知穆罕默德》(Le Fanatisme ou Mahomet Le Prophete悲剧/先知穆罕默德或狂热主义)在欧洲剧院多次上演，引起了伊斯兰社会，特别是奥斯曼公众的极大愤慨。在本研究中，我们试图对被试者的谣言和评论进行评价。伊斯兰教在世界舞台上出现后不久，就成为其他宗教界的攻击目标，他们把这个新兴宗教视为最大的对手。由于伊斯兰教从阿拉伯半岛传播到中国，从中东传播到欧洲，非穆斯林世界，特别是基督教，进入了与伊斯兰教的斗争。这场斗争开始在科学和文化领域以及政治和军事领域表现出来，其目标不仅是反对宗教本身，而且反对先知穆罕默德。伊斯兰教在短时间内在东西方的迅速发展，引起了西方社会对这一新兴宗教的关注，并促使他们对伊斯兰教和伊斯兰科学进行研究。然而，欧洲人的这种兴趣并不是因为他们对伊斯兰教的崇拜，而是因为他们想通过密切了解伊斯兰教来伤害伊斯兰教和穆斯林。就这样，西方世界试图用不公平的指控来诋毁先知穆罕默德，并在这个问题上产生了许多作品。他们使用最多的主题是先知穆罕默德的家庭生活。先知穆罕默德的一夫多妻制，特别是他与扎伊纳布·宾特·贾什的婚姻，被他的养子扎伊德·b·哈里塔离婚，被西方作家用来批评穆罕默德和伊斯兰教，甚至攻击伊斯兰教。在这方面歪曲穆罕默德和伊斯兰教真相的作家之一是法国作家伏尔泰。伏尔泰的戏剧《先知穆罕默德》(Le Fanatisme ou Mahomet Le Prophete悲剧/先知穆罕默德或狂热主义)在欧洲剧院多次上演，引起了伊斯兰社会，特别是奥斯曼公众的极大愤慨。Zaynab bint Jahsh是先知穆罕默德姨妈的女儿。而zayed b. Harithah是穆罕默德的自由奴隶。在他从奴隶制中解放出来后，穆罕默德收养了他。先知穆罕默德将扎伊德嫁给了扎伊纳卜。但这段婚姻并没有持续多久，扎伊德和扎伊纳布离婚了。几个月后，先知穆罕默德收到安拉的启示，命令他与宰纳卜结婚。在这节经文中，古兰经旨在消除古代阿拉伯传统中禁止与养子的离婚妻子结婚的情况。穆罕默德在安拉的命令下娶了扎伊纳布，这个阿拉伯传统已经消失了。穆罕默德和扎伊纳布的婚姻在接下来的几个世纪里被东方学家们讨论了很多。东方主义者利用这个问题攻击伊斯兰教。人们经常声称，允许与养子离婚的妻子结婚只是因为穆罕默德想娶扎伊纳布。但这无疑是对东方主义者的诽谤。因为，如果穆罕默德真正的愿望是娶宰纳卜，他早就这么做了。许多东方学家对穆罕默德与扎伊纳布的婚姻做出了错误的断言。法国作家伏尔泰也写了一部关于这一事件的戏剧。 众所周知，伊斯兰教在伊斯兰舞台上出现后不久，就成为其他宗教界的攻击对象，他们把这个新兴宗教视为最大的对手。由于伊斯兰教从阿拉伯半岛传播到中国，从中东传播到欧洲，非穆斯林世界，特别是基督教，进入了与伊斯兰教的斗争。这种斗争开始在科学和文化领域以及政治和军事领域表现出来，不仅反对宗教本身，而且反对先知穆罕默德。伊斯兰教在东西方短时间内的迅速发展，引起了西方社会对这一新兴宗教的关注，并促使他们对伊斯兰教和伊斯兰科学进行研究。然而，欧洲人的这种兴趣并不是因为他们对伊斯兰教的崇拜，而是因为他们想通过密切了解伊斯兰教来伤害伊斯兰教和穆斯林。在这个方向上，西方世界试图用不公正的指控来诋毁先知穆罕默德，并为此写了许多作品。他们使用最多的主题是先知穆罕默德的家庭生活。先知穆罕默德的一夫多妻制，特别是他与扎伊纳布·宾特·贾什的婚姻，被他的养子扎伊德·b·哈里塔离婚，被西方作家用来批评穆罕默德和伊斯兰教，甚至攻击伊斯兰教。这样看来，歪曲先知穆罕默德和伊斯兰教真相的作家之一就是法国作家伏尔泰。伏尔泰的戏剧《先知穆罕默德》(Le Fanatisme ou Mahomet Le Prophete悲剧/先知穆罕默德或狂热主义)在欧洲剧院多次上演，引起了伊斯兰社会，特别是奥斯曼公众的极大愤慨。在本研究中，我们试图对被试者的谣言和评论进行评价。伊斯兰教在世界舞台上出现后不久，就成为其他宗教界的攻击目标，他们把这个新兴宗教视为最大的对手。由于伊斯兰教从阿拉伯半岛传播到中国，从中东传播到欧洲，非穆斯林世界，特别是基督教，进入了与伊斯兰教的斗争。这场斗争开始在科学和文化领域以及政治和军事领域表现出来，其目标不仅是反对宗教本身，而且反对先知穆罕默德。伊斯兰教在短时间内在东西方的迅速发展，引起了西方社会对这一新兴宗教的关注，并促使他们对伊斯兰教和伊斯兰科学进行研究。然而，欧洲人的这种兴趣并不是因为他们对伊斯兰教的崇拜，而是因为他们想通过密切了解伊斯兰教来伤害伊斯兰教和穆斯林。就这样，西方世界试图用不公平的指控来诋毁先知穆罕默德，并在这个问题上产生了许多作品。他们使用最多的主题是先知穆罕默德的家庭生活。先知穆罕默德的一夫多妻制，特别是他与扎伊纳布·宾特·贾什的婚姻，被他的养子扎伊德·b·哈里塔离婚，被西方作家用来批评穆罕默德和伊斯兰教，甚至攻击伊斯兰教。在这方面歪曲穆罕默德和伊斯兰教真相的作家之一是法国作家伏尔泰。伏尔泰的戏剧《先知穆罕默德》(Le Fanatisme ou Mahomet Le Prophete悲剧/先知穆罕默德或狂热主义)在欧洲剧院多次上演，引起了伊斯兰社会，特别是奥斯曼公众的极大愤慨。Zaynab bint Jahsh是先知穆罕默德姨妈的女儿。而zayed b. Harithah是穆罕默德的自由奴隶。在他从奴隶制中解放出来后，穆罕默德收养了他。先知穆罕默德将扎伊德嫁给了扎伊纳卜。但这段婚姻并没有持续多久，扎伊德和扎伊纳布离婚了。几个月后，先知穆罕默德收到安拉的启示，命令他与宰纳卜结婚。在这节经文中，古兰经旨在消除古代阿拉伯传统中禁止与养子的离婚妻子结婚的情况。穆罕默德在安拉的命令下娶了扎伊纳布，这个阿拉伯传统已经消失了。穆罕默德和扎伊纳布的婚姻在接下来的几个世纪里被东方学家们讨论了很多。东方主义者利用这个问题攻击伊斯兰教。人们经常声称，允许与养子离婚的妻子结婚只是因为穆罕默德想娶扎伊纳布。但这无疑是对东方主义者的诽谤。因为，如果穆罕默德真正的愿望是娶宰纳卜，他早就这么做了。许多东方学家对穆罕默德与扎伊纳布的婚姻做出了错误的断言。法国作家伏尔泰也写了一部关于这一事件的
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.689029
Habip Demi̇r
Islam dusuncesinin tarihi seruveninde cok sayida fikir akimi boy gostermis, bunlarin bircogu zamanla ortadan kaybolmustur. Bir zihniyet ve dusunus bicimi olarak Selefilik, tarihi surecte Islam dusuncesini en cok etkileyen ve etkisi halen devam eden onemli bir ekoldur. Tarihin belirli bir doneminin ve o donemde uretilen her turlu bilginin kutsallastirilarak dini dusuncede her turlu yeniligin ve kisisel gorusun bid‘at, hurafe gibi isimler altinda sapkin goruldugu bir zihniyet olarak Selefi dusunce, belirli bir mezhep ya da ekole has degil, her mezhep ve fikir akiminda gorulebilecek dini-siyasi ideolojik bir olgudur. Her ne kadar yalnizca Sunni mezheplere has bir olgu olarak goruluyor olsa da her mezhebin Selefi dusunceyi benimseyen mensuplarinin oldugundan bahsedilebilir. Bu zihniyetin Ehl-i Sunnet cevrelerindeki olusumu, tarihi sureci ve gunumuzdeki tezahurleri hakkinda hâlihazirda cok sayida calisma yapilmistir. Şemsiye bir kavram olarak Selefi zihniyet, yalniz Ehl-i Sunnet’i degil, Şii dusunceyi de derinden etkilemistir. Şii dusuncede ilk asirlardan itibaren ulemânin dini alanda otorite kurdugu bilinmektedir. Modern donemlerle birlikte Islam dunyasinin genelinde ihya ve islah hareketlerinin ortaya cikmasi, suphesiz Şiilik uzerinde de tesir birakmistir. Ihya hareketleriyle birlikte de anilan Selefiligin Şii dusunce uzerindeki etkisi henuz calismalara konu olmamistir. Calismamiz, sahislar uzerinde derinlesme prensibiyle, Selefiligin modern donemde Şiilikteki tezahurlerine deginerek bu ekolun Iran’da tesir biraktigi ilk temsilcisi sayilabilecek olan Şeriat Sengleci’nin fikirlerine yogunlasmaktadir.
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.669036
Timur Kozukulov
Abstract Regarding the sociology of religion and political science perspectives, this article attempts to examine the influence of religion on Kyrgyzstan’s social and political life after her independence from the Union of Soviet Socialist Republics (USSR). This study addresses the following pieces of information before discussing the current circumstances. First, the historical background of how Islam has spread in Kyrgyzstan has different narratives and needs to be addressed before explaining the role of Islam in today’s Kyrgyzstan. Also, to show how and when the Spiritual Administration of Muslims of Kyrgyzstan (SAMK), which is also called the Muftiyat of Kyrgyzstan, has emerged, it is necessary to examine the USSR era of Islam. In addition, since the first years of independence, religion and religious life have been given full freedom in Kyrgyzstan; however, the State Security Council in the meeting of February 2014 has decided that the prior religious freedom policy was wrong. In the following period, it was decided that the state would implement politics that would lead the religious structure and the religious life of society. In this study, religious tendencies and social sanctions for religion were studied in terms of sociology and political science in the post-independence period. Furthermore, the study focused on the work process and sanctions for the social and political stability of Kyrgyz society. This article also elaborates on the practices of the Kyrgyz state, which had a quarter-century past, on religion and shows that the practices are unstable and changing based on new circumstances. Summary Islamic elements are important in the daily life of the Kyrgyz people. Some of these are considered as traditions and customs by some people. The Kyrgyz were worshipping pre-Islamic Tengrism (Theism) and the elements of this faith. According to some researchers, Tengrism did not obstruct Islam, and it did not conflict with Islam, but rather made it easier for the Kyrgyz to embrace Islam. It has been suggested that various traditions are compatible with Islam and that they are accepted as Islamic. Tengrians keep this question in their agenda: “When did the Kyrgyz people accept Islam as a religion?” Even though they have just emerged with their current view, they claim that they have come from their ancestors. They try to portray Islam and Islamization as a distortion in society, whereas Islam has an ancient history and has become a national value and an integral part of life. The radical people identify Islam and Muslims as being Arab and disseminating this idea in society and portray the Kyrgyz Muslims as Arabized. Although they consider Kyrgyz and Islam as two different phenomena, it is clear that Kyrgyz people are Muslims from early times. Nobody can deny this fact. However, some events in the society and some practices are not accepted by some parts of the society in the name of Islam. For example, those who consider the Arab outfit as
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Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.673391
Vefa Taşdelen
Abstract Philosophy is a work of mind which is produced in language. The power of expression regarding being, mankind, society, morality, and value manifests the philosophical potential of a language as well. The potential of the language is the potential of philosophy and the potential of philosophy is the potential of the language. Dīwān Lughāt al-Turk is one of the oldest and the most important texts of Turkish culture. This work that is written to teach Turkish to foreigners, is not a work of dictionary in a simplistic sense, it has a quality of an “anthology” which presents the samples from the structure of the language of its own period such as poetry, proverb, and story according to the requirement of the language teaching that is embodying and exemplary. It is one of the works that has a quality of exhibiting the philosophical potential of Turkish, the possibility to conceive and articulate the being in scope of the riddle of human being, God and universe; for the first time as in the most advanced level. This article aims to deal with the philosophical content in the text. In this article words, idioms, proverbs, poems, stories, and sample sentences will be examined in terms of their philosophical contents and connotations. This accumulation, will take place in order to reflect the holistic perspective of philosophy within the frame of: (1) conception of being, (2) conception of knowledge, (3) conception of human, (4) ethical and aesthetic values. Summary Great texts are texts which are alive; they need to be re-read, re-comprehended and reproduced. Dīwān Lughāt al-Turk is such a living text; it embodies the accumulated education, science, thought, and culture of life in its own period. Language is simultaneously experience, worldview, conception of the universe, culture of living, and the apprehension of civilization; language is a common reason with the words, conceptions and traditional verbal components (epics, proverbs, ballads, tales, myths, elegies, jokes) it embodies. Dīwān Lughāt al-Turk is precisely such a book of common reason. It is the common accumulation and common treasure of Turkish civilization; its intention is to present a common language of culture and communication without respect to the differentiations of accent and dialect that arise from distance over space (geography) and time. Likewise, Dīwān Lughāt al-Turk opens up the conception of Turkish into Arabic, in terms of its worldview, apprehension of life, and cultural riches; it furthermore opens up Arabic, the language of education, science, philosophy and literature, into Turkish. It does so by the means of reproducing Turkish in Arabic; it, so to speak, attunes the two languages to one another via their mutual encounter. Philosophy is a language study and emerging in the language. The power of expressing existence, people, society, morality and value constitutes the philosophical potential of a language. Languages in which great philosophies are produced are
{"title":"THE PHILOSOPHICAL CONTENTS OF DĪWĀN LUGHĀT AL-TURK (Divanü Lûgat-it-Türk’te Felsefî İçerikler).","authors":"Vefa Taşdelen","doi":"10.14395/hititilahiyat.673391","DOIUrl":"https://doi.org/10.14395/hititilahiyat.673391","url":null,"abstract":"Abstract Philosophy is a work of mind which is produced in language. The power of expression regarding being, mankind, society, morality, and value manifests the philosophical potential of a language as well. The potential of the language is the potential of philosophy and the potential of philosophy is the potential of the language. Dīwān Lughāt al-Turk is one of the oldest and the most important texts of Turkish culture. This work that is written to teach Turkish to foreigners, is not a work of dictionary in a simplistic sense, it has a quality of an “anthology” which presents the samples from the structure of the language of its own period such as poetry, proverb, and story according to the requirement of the language teaching that is embodying and exemplary. It is one of the works that has a quality of exhibiting the philosophical potential of Turkish, the possibility to conceive and articulate the being in scope of the riddle of human being, God and universe; for the first time as in the most advanced level. This article aims to deal with the philosophical content in the text. In this article words, idioms, proverbs, poems, stories, and sample sentences will be examined in terms of their philosophical contents and connotations. This accumulation, will take place in order to reflect the holistic perspective of philosophy within the frame of: (1) conception of being, (2) conception of knowledge, (3) conception of human, (4) ethical and aesthetic values. Summary Great texts are texts which are alive; they need to be re-read, re-comprehended and reproduced. Dīwān Lughāt al-Turk is such a living text; it embodies the accumulated education, science, thought, and culture of life in its own period. Language is simultaneously experience, worldview, conception of the universe, culture of living, and the apprehension of civilization; language is a common reason with the words, conceptions and traditional verbal components (epics, proverbs, ballads, tales, myths, elegies, jokes) it embodies. Dīwān Lughāt al-Turk is precisely such a book of common reason. It is the common accumulation and common treasure of Turkish civilization; its intention is to present a common language of culture and communication without respect to the differentiations of accent and dialect that arise from distance over space (geography) and time. Likewise, Dīwān Lughāt al-Turk opens up the conception of Turkish into Arabic, in terms of its worldview, apprehension of life, and cultural riches; it furthermore opens up Arabic, the language of education, science, philosophy and literature, into Turkish. It does so by the means of reproducing Turkish in Arabic; it, so to speak, attunes the two languages to one another via their mutual encounter. Philosophy is a language study and emerging in the language. The power of expressing existence, people, society, morality and value constitutes the philosophical potential of a language. Languages in which great philosophies are produced are","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"69 1","pages":"151-172"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83387457","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 : 2020-06-30DOI: 10.14395/hititilahiyat.688729
Abdullah Ilhan
Abstract In our tradition a great amount of work have been written on the classification of sciences. Sacaklizâde’s Tertibu’l-‘Ulum has a significant place among them. In Tertibu’l-‘Ulum , information on the definitions of the sciences, the order of studying these sciences and the verdicts on studying them is given. Additionally, the names of the suggested literature to be read in the madrasas, the educational institutions of the period, and some suggestions are also given to the teachers and students. Ahmed Feyzi Corumi’s work, al-Muntehab min Tertibi'l-‘Ulum , is based on some selections from Tertibu'l-‘Ulum . The selections are mainly on the definition of sciences and the suggested literature for those who want to learn these sciences. While making this selection, sometimes he conveys the sentences of Sacaklizâde as they are, and sometimes combines the sentences of Sacaklizâde from different parts of his book. In addition to utilise the information given by Sacaklizâde, Ahmed Feyzi occasionally explains the sentences of Sacaklizâde and refers to some works that Sacaklizâde does not mention as well. Sometimes he disagrees with the literature suggested by Sacaklizâde and refers to the ones more suitable for him. In this paper, al-Muntehâb is analyzed, translated and evaluated, and the differences between the two works are revealed. The analysis is done on the only available copy of al-Muntehab. The text is made more clear by adding some pieces and headings that are indicated in the square brackets and adding some footnotes. When the meaning is unclear, the expressions of Sacaklizâde are consulted, and this situation is stated in the footnotes. Summary The topic of the classification of the sciences has gained the attention of various scholars. A great amount of works was composed in both Western and Islamic tradition, and many of them has reached today. One of these works is Tertibu’l-‘Ulum . It is written by Sacaklizade Mehmet Efendi of Maras (d. 1145/1732), an Ottoman Scholar who wrote on various sciences such as Fiqh, Kalam, Logic, Tafseer. This work has an important place in terms of showing the curriculum of madrasahs, educational institutions of the period. Sacaklizâde’s book consists of five sections; an introduction, two chapters, one appendix and a conclusion respectively. In the introduction, the sciences are classified as canonic and non-canonic sciences and the verdicts on employing in them are given. First chapter gives the definition of useful sciences. In the second chapter, the useful sciences are graded for the students who are going to study them. While a very brief information on the praise of Qur’an, its names and its place in Hadith are given in the appendix, the writer devotes the conclusion to various topics related to philosophy. Various information such as the definitions of sciences, the order of studying them, the verdict on studying them, the names of works that are studied in madrasahs, which are educational institut
在我们的传统中，关于科学的分类已经写了大量的工作。sacakliz<e:1> de的terbu ' l- ' Ulum在其中占有重要地位。在Tertibu ' l- ' Ulum中，给出了关于科学的定义、研究这些科学的顺序和研究它们的结论的信息。此外，建议在伊斯兰学校，当时的教育机构中阅读的文学作品的名称，以及对教师和学生的一些建议。Ahmed Feyzi Corumi的作品《al-Muntehab min Tertibi'l- ' Ulum》是基于《Tertibu'l- ' Ulum》的一些选段。这些选择主要是关于科学的定义和为那些想要学习这些科学的人建议的文献。在进行这种选择时，他有时将sacakliz<e:1> de的句子原原本本地表达出来，有时将书中不同部分的sacakliz<e:1> de的句子组合在一起。Ahmed Feyzi除了利用sacakliz<e:1>所提供的信息外，偶尔也会对sacakliz<e:1>的句子进行解释，并引用一些sacakliz<e:1>没有提及的作品。有时他不同意sacakliz<e:1>建议的文献，而引用更适合他的文献。本文对《al- munteh <e:1> b》进行了分析、翻译和评价，揭示了两部作品之间的差异。分析是在al-Muntehab唯一可用的副本上完成的。通过在方括号中添加一些片段和标题以及添加一些脚注，使文本更加清晰。当意思不清楚时，参考sacakliz<e:1> de的表达，这种情况在脚注中说明。科学分类这个话题已经引起了众多学者的关注。大量的作品是在西方和伊斯兰传统中创作的，其中许多作品流传至今。其中一件作品是terbu ' l- ' Ulum。它是由马拉斯的Sacaklizade Mehmet Efendi(1145/1732年)撰写的，他是一位奥斯曼学者，写过各种科学，如Fiqh, Kalam, Logic, Tafseer。这幅作品在展示伊斯兰学校课程方面占有重要地位，伊斯兰学校是当时的教育机构。sacakliz<e:1> de的书由五个部分组成;本文分为引言、两章、一个附录和一个结论。在引言中，将科学分为正统科学和非正统科学，并给出了在这些科学中使用的判断。第一章给出了有用科学的定义。在第二章中，为将要学习这些科学的学生对有用的科学进行了评分。虽然在附录中给出了对古兰经的赞美，它的名字和它在圣训中的位置的一个非常简短的信息，但作者致力于与哲学相关的各种主题的结论。书中提供了各种信息，如科学的定义、学习它们的顺序、学习它们的结论、伊斯兰学校(当时的教育机构)学习的作品的名称。除此之外，sacakliz<e:1>还提到了伊斯兰学校使用的方法，批评了讲师的傲慢行为和态度，并指出了学生在学习过程中做出的错误选择。除了为教师和学生提供更好的教育建议外，他还通过提请注意适当的文献，为某些科学推荐各种书籍。sacakliz<e:1>为每个水平推荐书籍，列出了一些科学的初级，中级和高级水平，并告诉其他科学可以与它们进行比较。艾哈迈德·费兹·科米(Ahmed Feyzi Corumi)在sacakliz<e:1> 107年后出生，他从sacakliz<e:1>的作品中选择了一些部分，写下了他的《al-Muntehab min Tertibi ' l- ' Ulum》。这些选择主要是关于科学的定义和为那些想要学习这些科学的人建议的文献。在进行这种选择时，他有时将sacakliz<e:1> de的句子原原本本地表达出来，有时将书中不同部分的sacakliz<e:1> de的句子组合在一起。例如，在Kalam中，他在提供关于自己的信息时，引用了sacakliz<e:1>著作中第105页的一句话，也引用了第215页、第153页、第109页和第214页的句子。这仅仅说明艾哈迈德·费弗兹写的不是普通的摘要。sacakliz<e:1>将《圣训》(Tafseer)、《圣训》(Hadith)、《圣训》(Fiqh)、《卡拉姆》(Kalam)、《古兰经》系统、修辞学、逻辑学、al-Nahw》分为初级(iktis<e:1>)、中级(iktis<e:1>)和高级(istiks<e:2>)三个层次，艾哈迈德·费兹(Ahmed Feyzi)对《圣训》(Hadith)、神秘主义、灵感、咨询、阅读、《圣训》(Tajwid)、《圣训》(Fiqh)方法论、讨论、解剖学、医学、遗传、数学、韵律学、瓦德(Wad)、语法和词源学科学也进行了同样的分类。 Ahmed Feyzi除了利用sacakliz<e:1>给出的信息外，有时还会解释sacakliz<e:1>的句子，并提到sacakliz<e:1>没有提到的作品。以阿赫迈特·费兹推荐不同的书籍为例，说明教育作品的选择随着时间的推移而发生了变化。这种转变的原因可能是由于更适合当时教育的最新作品的出现，在此基础上可以说，新作品显示了教育文化的变化。例如，与sacakliz<e:1>不同的是，Ahmed Feyzi认为h<e:1>迪米(1176/1762)的作品应该在Usul al-Fiqh的开头部分阅读。sacakliz<e:1> de很可能没有看到h<e:1>迪米的作品，后者在他30年后去世。这清楚地告诉我们，Ahmed Feyzi把他那个时代有趣的作品考虑进去了。在本研究中;首先，简要介绍了sacakliz<e:1> de Mehmed Efendi和Ahmed Feyzi Corumi的生平。然后简要介绍了al-Muntehab在terbi 'l- ' Ulum的工作，并对其进行了分析。在对el- munteh<e:1> b进行分析的同时，对其进行翻译和评价，揭示了两部作品之间的差异。分析是在唯一可用的副本上完成的，这是目前在Corum Hasan Pasa手稿图书馆。添加额外的信息是为了使意思更准确;它们在括号中表示。手稿在转录过程中被分成适当的段落。此外，还增加了标题，以便读者更好地理解文本，并在必要的地方突出了一些单词。在评价文本时，Ahmed Feyzi在他的risalah中讨论的问题通过在sacakliz<e:1>的相关章节中找到它们的位置来进行比较，并在24个项目中提到了差异和相似之处。 Ahmed Feyzi除了利用sacakliz<e:1>给出的信息外，有时还会解释sacakliz<e:1>的句子，并提到sacakliz<e:1>没有提到的作品。以阿赫迈特·费兹推荐不同的书籍为例，说明教育作品的选择随着时间的推移而发生了变化。这种转变的原因可能是由于更适合当时教育的最新作品的出现，在此基础上可以说，新作品显示了教育文化的变化。例如，与sacakliz<e:1>不同的是，Ahmed Feyzi认为h<
{"title":"Ahmed Feyzi Çorumî'nin Müntehab Adlı Risalesi'nin Tahkik, Tercüme ve Değerlendirmesi","authors":"Abdullah Ilhan","doi":"10.14395/hititilahiyat.688729","DOIUrl":"https://doi.org/10.14395/hititilahiyat.688729","url":null,"abstract":"Abstract In our tradition a great amount of work have been written on the classification of sciences. Sacaklizâde’s Tertibu’l-‘Ulum has a significant place among them. In Tertibu’l-‘Ulum , information on the definitions of the sciences, the order of studying these sciences and the verdicts on studying them is given. Additionally, the names of the suggested literature to be read in the madrasas, the educational institutions of the period, and some suggestions are also given to the teachers and students. Ahmed Feyzi Corumi’s work, al-Muntehab min Tertibi'l-‘Ulum , is based on some selections from Tertibu'l-‘Ulum . The selections are mainly on the definition of sciences and the suggested literature for those who want to learn these sciences. While making this selection, sometimes he conveys the sentences of Sacaklizâde as they are, and sometimes combines the sentences of Sacaklizâde from different parts of his book. In addition to utilise the information given by Sacaklizâde, Ahmed Feyzi occasionally explains the sentences of Sacaklizâde and refers to some works that Sacaklizâde does not mention as well. Sometimes he disagrees with the literature suggested by Sacaklizâde and refers to the ones more suitable for him. In this paper, al-Muntehâb is analyzed, translated and evaluated, and the differences between the two works are revealed. The analysis is done on the only available copy of al-Muntehab. The text is made more clear by adding some pieces and headings that are indicated in the square brackets and adding some footnotes. When the meaning is unclear, the expressions of Sacaklizâde are consulted, and this situation is stated in the footnotes. Summary The topic of the classification of the sciences has gained the attention of various scholars. A great amount of works was composed in both Western and Islamic tradition, and many of them has reached today. One of these works is Tertibu’l-‘Ulum . It is written by Sacaklizade Mehmet Efendi of Maras (d. 1145/1732), an Ottoman Scholar who wrote on various sciences such as Fiqh, Kalam, Logic, Tafseer. This work has an important place in terms of showing the curriculum of madrasahs, educational institutions of the period. Sacaklizâde’s book consists of five sections; an introduction, two chapters, one appendix and a conclusion respectively. In the introduction, the sciences are classified as canonic and non-canonic sciences and the verdicts on employing in them are given. First chapter gives the definition of useful sciences. In the second chapter, the useful sciences are graded for the students who are going to study them. While a very brief information on the praise of Qur’an, its names and its place in Hadith are given in the appendix, the writer devotes the conclusion to various topics related to philosophy. Various information such as the definitions of sciences, the order of studying them, the verdict on studying them, the names of works that are studied in madrasahs, which are educational institut","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"23 1","pages":"427-476"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72599742","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 : 2020-06-30DOI: 10.14395/hititilahiyat.670606
Talip Ayar
Abstract Mehmed Efendi (d. 1253/1837) from Gediz was one of the religious scholars within his family tree. He spent his earlier life period to complete his educational life and after graduating from formal schools he undertook various significant positions in ilmiyye (the Ottoman religious administration). Mehmed Efendi extended his interest out of scholar efforts such as joining charity and public services. For this purpose, he found a waqf (a charity organization) institution in 1212/1797. The base wakfiyah (first establishment documents) and zeyl waqfiyah (additional establishments’ documents) indicate that the waqf consists of a madrasah (school), library and several other properties generating income for the waqf services. Since Mehmed Efendi was born and raised in In this context, it is learned from his charter of a waqf dated 1212/1797, that he built a madrasa in Gediz, where he was born and raised and gave some income-generating resources to the foundation. Mehmed Efendi continued his charitable attitude until the last moment of his life. This is evident in the foundation charter dated 1245/1830, 1247/1832 and 1249/1833. As a matter of fact, in addition to the madrasa he had built, he incorporated his house into the foundation along with its add-ons and land. He then donated his cash savings. This time Mehmet Efendi, who was not satisfied with these, expanded the area of the madrasa he had built before and built a library and continued his charitable activities by providing books. In this respect, the scope and content of the Mehmed Efendi Foundation will be discussed. The charitable and charitable activities of Mehmed Efendi will be examined based on four charters belonging to the foundation. Summary Mehmed Efendi (d. 1253/1837) from Gediz, is one of the notable figures of Ottoman scholars that cannot be ignored. The environment in which he was born and raised contributed greatly to this position. Since his childhood, he has been in scholarly surroundings and educated himself in other fields besides religious studies. After successfully completing his education, he took his place as a professor within the scholarly class Mehmed Efendi, who gained important experiences with the tasks he carried out in more than one madrasa, undertook not only the professorship but also the duties of a qadi (judge) and fatwa authority. With his gradually increasing knowledge, he has written many books. It is possible to have information about his life, personality, collection, works, services, fatwas, the period he lived in the light of fatwas, his social life and his Sufi approach can be learned from the works he left behind and the studies carried out by researchers today. As far as we can determine, Mehmed Efendi's waqf activities, which are not subject to research, will be revealed in this article and thus we will try to contribute to the existing information about him. Mehmed Efendi's charitable activities are learned from the endowment/waqfiya docume
{"title":"BİR FETVÂ EMİNİNİN HAYRATI: GEDİZLİ MEHMED EFENDİ’NİN VAKIF FAALİYETLERİ","authors":"Talip Ayar","doi":"10.14395/hititilahiyat.670606","DOIUrl":"https://doi.org/10.14395/hititilahiyat.670606","url":null,"abstract":"Abstract Mehmed Efendi (d. 1253/1837) from Gediz was one of the religious scholars within his family tree. He spent his earlier life period to complete his educational life and after graduating from formal schools he undertook various significant positions in ilmiyye (the Ottoman religious administration). Mehmed Efendi extended his interest out of scholar efforts such as joining charity and public services. For this purpose, he found a waqf (a charity organization) institution in 1212/1797. The base wakfiyah (first establishment documents) and zeyl waqfiyah (additional establishments’ documents) indicate that the waqf consists of a madrasah (school), library and several other properties generating income for the waqf services. Since Mehmed Efendi was born and raised in In this context, it is learned from his charter of a waqf dated 1212/1797, that he built a madrasa in Gediz, where he was born and raised and gave some income-generating resources to the foundation. Mehmed Efendi continued his charitable attitude until the last moment of his life. This is evident in the foundation charter dated 1245/1830, 1247/1832 and 1249/1833. As a matter of fact, in addition to the madrasa he had built, he incorporated his house into the foundation along with its add-ons and land. He then donated his cash savings. This time Mehmet Efendi, who was not satisfied with these, expanded the area of the madrasa he had built before and built a library and continued his charitable activities by providing books. In this respect, the scope and content of the Mehmed Efendi Foundation will be discussed. The charitable and charitable activities of Mehmed Efendi will be examined based on four charters belonging to the foundation. Summary Mehmed Efendi (d. 1253/1837) from Gediz, is one of the notable figures of Ottoman scholars that cannot be ignored. The environment in which he was born and raised contributed greatly to this position. Since his childhood, he has been in scholarly surroundings and educated himself in other fields besides religious studies. After successfully completing his education, he took his place as a professor within the scholarly class Mehmed Efendi, who gained important experiences with the tasks he carried out in more than one madrasa, undertook not only the professorship but also the duties of a qadi (judge) and fatwa authority. With his gradually increasing knowledge, he has written many books. It is possible to have information about his life, personality, collection, works, services, fatwas, the period he lived in the light of fatwas, his social life and his Sufi approach can be learned from the works he left behind and the studies carried out by researchers today. As far as we can determine, Mehmed Efendi's waqf activities, which are not subject to research, will be revealed in this article and thus we will try to contribute to the existing information about him. Mehmed Efendi's charitable activities are learned from the endowment/waqfiya docume","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"21 1","pages":"339-368"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75205965","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 : 2020-06-30DOI: 10.14395/hititilahiyat.637402
Abdullah Hacibekiroğlu
Abstract Translation is a way in which societies throughout human history have resorted for scientific, cultural, literary and diplomatic reasons. The interaction between societies and languages is effectively achieved through the transfer of wealth belonging to one society or language to another. Translation action has its own rules and methods, but also has some difficulties. In this study, the difficulties encountered within the framework of more translation experience were addressed. One of the structural challenges we address in the study is the difficulty of reading. As is known, the use of harekes in the Arabic language is almost nonexistent except for some texts. This makes it difficult to read consonants and creates a barrier to correct meaning and correct translation. Grammatical difficulties also lead to translation difficulties. Even those with a good level of grammatical knowledge may face grammatical difficulties. The transfer of Arabic I’rab rules from the theoretical to the practical level and the abundant textual experience will help overcome the difficulties. These difficulties were explained with sample sentences and texts and suggestions were presented for the translation of these sentences. Equivalent statements have been attempted to be found. Differences between the source language and the target language, such as language structure, culture and style, restrict equivalent translation possibilities. Despite all these differences between languages and cultures, equivalent translation possibilities have been tried to be shown. Because of the unique structure of the languages, the translator himself or the cultural differences between the two languages, there may be some difficulties in the translation process. The translator must be extremely familiar with the characteristics of both languages. In this way, he will overcome these problems that arise during translation. Summary Today, translation activity should be considered as a social, cultural, economic and historical reality. In the historical process, translation activity has always existed depending on many factors. The translation method used over time has changed according to the characteristics of the period. Societies’ life styles and life perceptions are different from each other, and culture differs from one society to another. Intercultural communication is provided through translation. Translation is an indispensable bridge between societies, cultures and languages. Each culture must be fed from different sources and communicate with different cultures to enrich its language, thought and art. Literary texts are important elements that establish links between different cultures and societies. There are literary works that reflect the characteristics of every society in many ways, including cultural, scientific, moral and social. Societies promote these entities through translation. It is also able to recognize the cultures of other societies in this way. This is h
{"title":"Arap Dilinin Yapısından Kaynaklanan Çeviri Zorlukları","authors":"Abdullah Hacibekiroğlu","doi":"10.14395/hititilahiyat.637402","DOIUrl":"https://doi.org/10.14395/hititilahiyat.637402","url":null,"abstract":"Abstract Translation is a way in which societies throughout human history have resorted for scientific, cultural, literary and diplomatic reasons. The interaction between societies and languages is effectively achieved through the transfer of wealth belonging to one society or language to another. Translation action has its own rules and methods, but also has some difficulties. In this study, the difficulties encountered within the framework of more translation experience were addressed. One of the structural challenges we address in the study is the difficulty of reading. As is known, the use of harekes in the Arabic language is almost nonexistent except for some texts. This makes it difficult to read consonants and creates a barrier to correct meaning and correct translation. Grammatical difficulties also lead to translation difficulties. Even those with a good level of grammatical knowledge may face grammatical difficulties. The transfer of Arabic I’rab rules from the theoretical to the practical level and the abundant textual experience will help overcome the difficulties. These difficulties were explained with sample sentences and texts and suggestions were presented for the translation of these sentences. Equivalent statements have been attempted to be found. Differences between the source language and the target language, such as language structure, culture and style, restrict equivalent translation possibilities. Despite all these differences between languages and cultures, equivalent translation possibilities have been tried to be shown. Because of the unique structure of the languages, the translator himself or the cultural differences between the two languages, there may be some difficulties in the translation process. The translator must be extremely familiar with the characteristics of both languages. In this way, he will overcome these problems that arise during translation. Summary Today, translation activity should be considered as a social, cultural, economic and historical reality. In the historical process, translation activity has always existed depending on many factors. The translation method used over time has changed according to the characteristics of the period. Societies’ life styles and life perceptions are different from each other, and culture differs from one society to another. Intercultural communication is provided through translation. Translation is an indispensable bridge between societies, cultures and languages. Each culture must be fed from different sources and communicate with different cultures to enrich its language, thought and art. Literary texts are important elements that establish links between different cultures and societies. There are literary works that reflect the characteristics of every society in many ways, including cultural, scientific, moral and social. Societies promote these entities through translation. It is also able to recognize the cultures of other societies in this way. This is h","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"41 1","pages":"63-84"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80314600","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}
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