Pub Date : 2020-06-30DOI: 10.14395/hititilahiyat.662512
Ramazan Diler
Abstract Toshihiko Izutsu is an orientalist scientist who studied on several religions. He also produced important works about Islam and the Qur'an. In this article, Izutsu’s works Ethico and Religious Concepts in the Qur'an and Allah and Man in the Qur'an are examined. The methodology he uses in his studies is semantic, he explains the methodology he adopted in his studies and adheres to it. Semantics can be briefly expressed as meaning scholarship. He tries to explain with the examples how the moral concepts in the Qur'an have changed with the Qur'an. There is also an educational reality of the moral concepts that Izutsu emphasizes in his work. In this respect, analyzing the texts that focuses on the Qur'an-moral relation from an educational perspective can have significant results. The works of Izutsu are considered important in terms of understanding the Qur'an-moral and Qur'an-education relationship. Therefore, the study is expected to make an important contribution to moral educators. The main problem of the study is understanding how Izutsu established the Qur'an-moral relationship. The questions sought in the study are: What are the themes emerging in the Qur'an-moral relationship in the works of Izutsu? How the themes emerging in the Qur'an-moral relationship can be evaluated educationally? In this research, content analysis is used as a method. Content analysis is a method used to understand and analyze a content. Some of the results Izutsu has achieved in his work are as follows: The Quran has seriously influenced the moral traditions of the Arabs. The Quran has redefined many traditional moral concepts used by arabic society. The Quran engaged these concepts to a universal principle. The most focal word in the Quran is Allah. In this respect, the basic concept that dominates moral concepts is Allah. Izutsu's moral concept analysis and his views on moral or value education were evaluated. Keywords: Religious Education, Morality, Value, Moral Education, Izutsu. Summary Toshihiko Izutsu is a Japanese orientalist scientist who has many studies on living religions. He produced important works especially about Islam and his holy book, Qur'an. In this article, Izutsu’s works Ethico and Religious Concepts in the Qur'an and Allah and Man in the Qur'an are examined. It can be seen that the author explains his methodology, ensures the integrity of the subject and prevents misunderstandings, and remains true to his methodology until the end of his studies. The methodology used by Izutsu in his works is semantic. Semantics can be briefly expressed as meaning scholarship . In line with the principles of semantic science, the researcher examines, analyzes and makes some evaluations on the moral concepts in the Qur'an. He tries to explain how some of the basic concepts related to morality in the ancient tradition of the Arabs had changed and improved over time with the Qur'an's verses. It can be said that semantic science facilitates the work of th
{"title":"Izutsu’nun Kur’ân'daki Ahlâki Kavramlara İlişkin Görüşlerinin Din Eğitimi Açısından Analizi","authors":"Ramazan Diler","doi":"10.14395/hititilahiyat.662512","DOIUrl":"https://doi.org/10.14395/hititilahiyat.662512","url":null,"abstract":" Abstract Toshihiko Izutsu is an orientalist scientist who studied on several religions. He also produced important works about Islam and the Qur'an. In this article, Izutsu’s works Ethico and Religious Concepts in the Qur'an and Allah and Man in the Qur'an are examined. The methodology he uses in his studies is semantic, he explains the methodology he adopted in his studies and adheres to it. Semantics can be briefly expressed as meaning scholarship. He tries to explain with the examples how the moral concepts in the Qur'an have changed with the Qur'an. There is also an educational reality of the moral concepts that Izutsu emphasizes in his work. In this respect, analyzing the texts that focuses on the Qur'an-moral relation from an educational perspective can have significant results. The works of Izutsu are considered important in terms of understanding the Qur'an-moral and Qur'an-education relationship. Therefore, the study is expected to make an important contribution to moral educators. The main problem of the study is understanding how Izutsu established the Qur'an-moral relationship. The questions sought in the study are: What are the themes emerging in the Qur'an-moral relationship in the works of Izutsu? How the themes emerging in the Qur'an-moral relationship can be evaluated educationally? In this research, content analysis is used as a method. Content analysis is a method used to understand and analyze a content. Some of the results Izutsu has achieved in his work are as follows: The Quran has seriously influenced the moral traditions of the Arabs. The Quran has redefined many traditional moral concepts used by arabic society. The Quran engaged these concepts to a universal principle. The most focal word in the Quran is Allah. In this respect, the basic concept that dominates moral concepts is Allah. Izutsu's moral concept analysis and his views on moral or value education were evaluated. Keywords: Religious Education, Morality, Value, Moral Education, Izutsu. Summary Toshihiko Izutsu is a Japanese orientalist scientist who has many studies on living religions. He produced important works especially about Islam and his holy book, Qur'an. In this article, Izutsu’s works Ethico and Religious Concepts in the Qur'an and Allah and Man in the Qur'an are examined. It can be seen that the author explains his methodology, ensures the integrity of the subject and prevents misunderstandings, and remains true to his methodology until the end of his studies. The methodology used by Izutsu in his works is semantic. Semantics can be briefly expressed as meaning scholarship . In line with the principles of semantic science, the researcher examines, analyzes and makes some evaluations on the moral concepts in the Qur'an. He tries to explain how some of the basic concepts related to morality in the ancient tradition of the Arabs had changed and improved over time with the Qur'an's verses. It can be said that semantic science facilitates the work of th","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"22 1","pages":"207-244"},"PeriodicalIF":0.1,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89145162","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 : 2019-12-30DOI: 10.14395/hititilahiyat.551181
Elnura Azizova
Being one of the most influential areas having great influence on the development of historiography, especially in the last two centuries, national history writing has been the most effective means of creating political and cultural identity beyond recording of the vital events of the political, social and cultural life of the nations. During the last century national historiography in Azerbaijan has experienced ideologically, politically and culturally three different stages of its history: Azerbaijan Democratic Republic (1918-1920), Azerbaijan Soviet Socialist Republic (1920-1991) and Azerbaijan Republic (1991-). 71 years of Soviet and 28 years of the post-soviet period are the periodic limits of this research. Similarly to other nations, history of Azerbaijani Turks has been developed through the military, political, economic, social and cultural interaction with other nations. In this context, in terms of national historiography of Azerbaijan, Turkey was one of historically important figures that cannot be compared with other states. Taking into account its earlier and later stages as Seljuks and the Republic of Turkey, the Ottoman Empire took part within the history of Azerbaijan. The main purpose of this investigation is to determine the perception of the Ottomans in Azerbaijani historiography and to analyze the continuity and changes between these two periods of the national historiography. The relevant data from the history textbooks which were, and still are standard and compulsory by the Ministry of Education in schools of Azerbaijan in both the soviet and post-soviet periods will be evaluated qualitatively by applying content analysis method. Key Words: Turkish History, National Historiography, History Textbooks, Ottomans, Turkey, Azerbaijan Summary During the Soviet period, the Ottoman Empire was introduced as “occupying state” for Azerbaijan according to the policy of Soviet historiography. This image of the Ottomans has changed throughout the rereading process of the history after Azerbaijan gained its independency and the approaches that led to significant changes in the Ottoman perception were put forward. In the Soviet period history textbooks, the Ottoman Empire is mentioned as a foreigner who occupied the territory of Azerbaijan. The Ottomans, who occupied large lands in Europe, Asia and Africa, is the most fearful dream of Azerbaijan in the region, especially during the 16-17th centuries. The Ottoman-Safavids relations, which worsened in the Battle of Chaldiran, provided a good excuse for the occupation, and the Ottomans carried out invasion marches on the territory of Azerbaijan. During these marches the Ottomans murdered and enslaved tens of thousands of people, oppressed and persecuted Shiites and Christians, bankrupted the people because of heavy taxes, took to Turkey many scholars and craftsmen. As a result, the Ottomans became the most damaging state from which Azerbaijan suffered in political, economic and cultural term
{"title":"Millî tarihin yeniden inşa sürecinde sabitler ve değişkenler: Bağımsızlık öncesi ve sonrası Azerbaycan tarihçiliğinde Osmanlı imajı (tarih ders kitapları çerçevesinde)","authors":"Elnura Azizova","doi":"10.14395/hititilahiyat.551181","DOIUrl":"https://doi.org/10.14395/hititilahiyat.551181","url":null,"abstract":"Being one of the most influential areas having great influence on the development of historiography, especially in the last two centuries, national history writing has been the most effective means of creating political and cultural identity beyond recording of the vital events of the political, social and cultural life of the nations. During the last century national historiography in Azerbaijan has experienced ideologically, politically and culturally three different stages of its history: Azerbaijan Democratic Republic (1918-1920), Azerbaijan Soviet Socialist Republic (1920-1991) and Azerbaijan Republic (1991-). 71 years of Soviet and 28 years of the post-soviet period are the periodic limits of this research. Similarly to other nations, history of Azerbaijani Turks has been developed through the military, political, economic, social and cultural interaction with other nations. In this context, in terms of national historiography of Azerbaijan, Turkey was one of historically important figures that cannot be compared with other states. Taking into account its earlier and later stages as Seljuks and the Republic of Turkey, the Ottoman Empire took part within the history of Azerbaijan. The main purpose of this investigation is to determine the perception of the Ottomans in Azerbaijani historiography and to analyze the continuity and changes between these two periods of the national historiography. The relevant data from the history textbooks which were, and still are standard and compulsory by the Ministry of Education in schools of Azerbaijan in both the soviet and post-soviet periods will be evaluated qualitatively by applying content analysis method. Key Words: Turkish History, National Historiography, History Textbooks, Ottomans, Turkey, Azerbaijan Summary During the Soviet period, the Ottoman Empire was introduced as “occupying state” for Azerbaijan according to the policy of Soviet historiography. This image of the Ottomans has changed throughout the rereading process of the history after Azerbaijan gained its independency and the approaches that led to significant changes in the Ottoman perception were put forward. In the Soviet period history textbooks, the Ottoman Empire is mentioned as a foreigner who occupied the territory of Azerbaijan. The Ottomans, who occupied large lands in Europe, Asia and Africa, is the most fearful dream of Azerbaijan in the region, especially during the 16-17th centuries. The Ottoman-Safavids relations, which worsened in the Battle of Chaldiran, provided a good excuse for the occupation, and the Ottomans carried out invasion marches on the territory of Azerbaijan. During these marches the Ottomans murdered and enslaved tens of thousands of people, oppressed and persecuted Shiites and Christians, bankrupted the people because of heavy taxes, took to Turkey many scholars and craftsmen. As a result, the Ottomans became the most damaging state from which Azerbaijan suffered in political, economic and cultural term","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"50 1","pages":"637-670"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73618495","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 : 2019-12-30DOI: 10.14395/hititilahiyat.582958
R. Skinner, Nevzat Gencer
Psikolojinin kavramsal araclari, psikoterapistlerin hastalarinda ve kendi iclerinde gozlemledikleri olgularin karmasikligini aciklamanin yani sira tedavinin sonucunu da ongormeyi amaclamaktadir. Dogal olarak, Musluman psikologlar, ticaretinin kavramsal araclarinda ve Islam psikolojisinde yazilan seylerde tatmin arayisi icerisine girdiler- ozellikle de kulturler arasi gecersiz olan veya Islami ilkelerle celisen Bati Psikolojisinden suzerek ayrilma geregini ileri surerek Bati psikolojisini Islami bir bakis acisiyla elestiren Badri (Musluman psikologlarin ikilemi, MWH Londra, Londra, 1979) tarafindan yazilanlarda. Bu yazida Badri’nin (1979) yaklasiminin bir uzantisini savunuyorum ve geleneksel Islam dusuncesinden turetilmis benligin calisma modelini sunuyorum. Ilkel ve eksik olmasina ragmen bu modelin, bir klinisyen olarak algilarimi bilgim dâhilindeki diger herhangi bir psikolojik modelden daha iyi anladigina inaniyorum.
{"title":"İslam Psikolojisinde Gelenekler, Paradigmalar ve Temel Kavramlar","authors":"R. Skinner, Nevzat Gencer","doi":"10.14395/hititilahiyat.582958","DOIUrl":"https://doi.org/10.14395/hititilahiyat.582958","url":null,"abstract":"Psikolojinin kavramsal araclari, psikoterapistlerin hastalarinda ve kendi iclerinde gozlemledikleri olgularin karmasikligini aciklamanin yani sira tedavinin sonucunu da ongormeyi amaclamaktadir. Dogal olarak, Musluman psikologlar, ticaretinin kavramsal araclarinda ve Islam psikolojisinde yazilan seylerde tatmin arayisi icerisine girdiler- ozellikle de kulturler arasi gecersiz olan veya Islami ilkelerle celisen Bati Psikolojisinden suzerek ayrilma geregini ileri surerek Bati psikolojisini Islami bir bakis acisiyla elestiren Badri (Musluman psikologlarin ikilemi, MWH Londra, Londra, 1979) tarafindan yazilanlarda. Bu yazida Badri’nin (1979) yaklasiminin bir uzantisini savunuyorum ve geleneksel Islam dusuncesinden turetilmis benligin calisma modelini sunuyorum. Ilkel ve eksik olmasina ragmen bu modelin, bir klinisyen olarak algilarimi bilgim dâhilindeki diger herhangi bir psikolojik modelden daha iyi anladigina inaniyorum.","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"09 1","pages":"671-684"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88268235","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 : 2019-12-30DOI: 10.14395/hititilahiyat.568957
Selim Türcan
Islam’in erken donemine iliskin calismalar, hem referans degeri hem de duygusal anlami nedeniyle Muslumanlar icin cok onemli olagelmistir. Bu bilgilerin guvenilirligi ise bugun de Kur’an’a arz edilerek saglanmaya calisilmaktadir. Kur’an’in kaynakligi hem batililarin hem de Muslumanlarin yaptigi calismalarda Kur’an-siyer-tefsir iliskisi baglaminda yeniden one cikmistir. Batida son yuz elli yillik tarih boyunca Kur’an kronolojisini tespite iliskin gayretler, Kur’an metninden bir tarih kaynagi olarak yararlanmaya yonelik altyapi calismalaridir. Batililardan etkilenseler de Muslumanlar icin kronoloji bilgileri, Kur’an’i anlama gayretlerinin ancak tesrii amacli bir parcasi olmustur. Muslumanlar bu temel perspektife ek paradigmatik bir durusu hâlâ benimseyememistir. Ozellikle literalist modernizmin ve onu takip eden tarihselci yaklasimin tum klasik Islami ilimlerin yerine gecirdigi bir neo-tefsir perspektifi de Muslumanlarin yaptigi her turlu calismayi ayni tesrii dogrultuda etkisi altina almistir. Buna siyer ve tarih calismalari da dâhildir. Dolayisiyla temel bir yenilikten soz edilemez. Bizim Kur’an’in tarihi kaynaklik degerini ortaya cikarmak ve saglikli bilgiler uretmek icin Kur’an nuzul tarihini ve Kur’an kronolojisini tefsir amacli degil, tarih amacli mustakil mesai alanlarina donusturmemiz gerekmektedir. Bunlarin siyer, tefsir, fikih gibi klasik Islami ilimlere faydasi ise oncelikle dikkate almayacagimiz sonraki bir adim olarak gorulmelidir. Kisisel ve toplumsal beklentilerin donusturmedigi kendisi icin uretilmis saglikli bilgi birikimi ancak boyle saglanir.
{"title":"Tefsir, Siyer, Tarih ve Kur'ân'ın Kaynaklığı Üzerine","authors":"Selim Türcan","doi":"10.14395/hititilahiyat.568957","DOIUrl":"https://doi.org/10.14395/hititilahiyat.568957","url":null,"abstract":"Islam’in erken donemine iliskin calismalar, hem referans degeri hem de duygusal anlami nedeniyle Muslumanlar icin cok onemli olagelmistir. Bu bilgilerin guvenilirligi ise bugun de Kur’an’a arz edilerek saglanmaya calisilmaktadir. Kur’an’in kaynakligi hem batililarin hem de Muslumanlarin yaptigi calismalarda Kur’an-siyer-tefsir iliskisi baglaminda yeniden one cikmistir. Batida son yuz elli yillik tarih boyunca Kur’an kronolojisini tespite iliskin gayretler, Kur’an metninden bir tarih kaynagi olarak yararlanmaya yonelik altyapi calismalaridir. Batililardan etkilenseler de Muslumanlar icin kronoloji bilgileri, Kur’an’i anlama gayretlerinin ancak tesrii amacli bir parcasi olmustur. Muslumanlar bu temel perspektife ek paradigmatik bir durusu hâlâ benimseyememistir. Ozellikle literalist modernizmin ve onu takip eden tarihselci yaklasimin tum klasik Islami ilimlerin yerine gecirdigi bir neo-tefsir perspektifi de Muslumanlarin yaptigi her turlu calismayi ayni tesrii dogrultuda etkisi altina almistir. Buna siyer ve tarih calismalari da dâhildir. Dolayisiyla temel bir yenilikten soz edilemez. Bizim Kur’an’in tarihi kaynaklik degerini ortaya cikarmak ve saglikli bilgiler uretmek icin Kur’an nuzul tarihini ve Kur’an kronolojisini tefsir amacli degil, tarih amacli mustakil mesai alanlarina donusturmemiz gerekmektedir. Bunlarin siyer, tefsir, fikih gibi klasik Islami ilimlere faydasi ise oncelikle dikkate almayacagimiz sonraki bir adim olarak gorulmelidir. Kisisel ve toplumsal beklentilerin donusturmedigi kendisi icin uretilmis saglikli bilgi birikimi ancak boyle saglanir.","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"15 1","pages":"609-636"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75112428","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 : 2019-12-30DOI: 10.14395/hititilahiyat.581966
Ilhami Çitir, Abdulkadir Tanış
One of the leading figures in pragmatism, John Dewey expresses his views on religion in his A Common Faith . From a naturalistic perspective, he builds his views about religion on the distinction which he has made between religion and religious. The religion refers to a particular body of beliefs or practices of a religion or the institutional structure formed around these beliefs and practices. In contrast, the religious means an attitude that can be adopted towards all human ideal ends in the life. Basically, his view is the rejection of historical religions, institutions or teachings that identify the religious with supernatural, and thus is to liberate the religious elements of experience from encumbrances such beliefs, dogmas which come from historical religions. Therefore, he argues that religious experience should be interpreted within the contingent conditions of the natural world without referring to the supernatural. In this study, Dewey’s claims on religion will be analyzed critically. For this purpose, his views on religion will be presented descriptively in detail and then their value will be discussed. Firstly, we will claim that Dewey cannot be considered as a theist or realist when his views on religion and God are compared with traditional theist and realist approaches. Secondly, although his views cannot be considered in a realist or theist approach, we will argue that he also has not a purely anti-realist or atheist point of view, but rather he adopts a middle way. Summary John Dewey, a prominent figure in pragmatism, makes important claims on religion and God in his A Common Faith . Dewey’s views on the subject is based on the distinction between “religion” as a substantive noun and “religious” as an adjective which points to the quality of experience. According to the distinction, while religion refers to beliefs, practices and institutions, religious designates an attitude that can be adopted towards whole existence, objects and ideal ends. So it is possible to express religious as a modus of experience. Dewey’s basic thesis is to leave aside any religion or institutional structure that bases on supernatural and to evaluate the religious quality of experience within the contingent conditions of the natural world. According to him, when historical religions or institutions are rejected, the value of religious experience will be understood more appropriately since it will liberate from encumbrances such beliefs, doctrines and dogmas which come from historical religions. He argues that the identification of religion with belief in supernatural will inevitably lead to a distinction between religious and secular. When religion is confined in a particular compartment, this leads to the division mind and energy of religious person. As a result, religious believer will not use his energy for social ends and ideals since he gives priority to supernatural. Dewey links the religious quality of experience with its function and asserts t
{"title":"John Dewey'in Naturalistik Din Anlayışı","authors":"Ilhami Çitir, Abdulkadir Tanış","doi":"10.14395/hititilahiyat.581966","DOIUrl":"https://doi.org/10.14395/hititilahiyat.581966","url":null,"abstract":"One of the leading figures in pragmatism, John Dewey expresses his views on religion in his A Common Faith . From a naturalistic perspective, he builds his views about religion on the distinction which he has made between religion and religious. The religion refers to a particular body of beliefs or practices of a religion or the institutional structure formed around these beliefs and practices. In contrast, the religious means an attitude that can be adopted towards all human ideal ends in the life. Basically, his view is the rejection of historical religions, institutions or teachings that identify the religious with supernatural, and thus is to liberate the religious elements of experience from encumbrances such beliefs, dogmas which come from historical religions. Therefore, he argues that religious experience should be interpreted within the contingent conditions of the natural world without referring to the supernatural. In this study, Dewey’s claims on religion will be analyzed critically. For this purpose, his views on religion will be presented descriptively in detail and then their value will be discussed. Firstly, we will claim that Dewey cannot be considered as a theist or realist when his views on religion and God are compared with traditional theist and realist approaches. Secondly, although his views cannot be considered in a realist or theist approach, we will argue that he also has not a purely anti-realist or atheist point of view, but rather he adopts a middle way. Summary John Dewey, a prominent figure in pragmatism, makes important claims on religion and God in his A Common Faith . Dewey’s views on the subject is based on the distinction between “religion” as a substantive noun and “religious” as an adjective which points to the quality of experience. According to the distinction, while religion refers to beliefs, practices and institutions, religious designates an attitude that can be adopted towards whole existence, objects and ideal ends. So it is possible to express religious as a modus of experience. Dewey’s basic thesis is to leave aside any religion or institutional structure that bases on supernatural and to evaluate the religious quality of experience within the contingent conditions of the natural world. According to him, when historical religions or institutions are rejected, the value of religious experience will be understood more appropriately since it will liberate from encumbrances such beliefs, doctrines and dogmas which come from historical religions. He argues that the identification of religion with belief in supernatural will inevitably lead to a distinction between religious and secular. When religion is confined in a particular compartment, this leads to the division mind and energy of religious person. As a result, religious believer will not use his energy for social ends and ideals since he gives priority to supernatural. Dewey links the religious quality of experience with its function and asserts t","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"1 1","pages":"337-362"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76009831","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 : 2019-12-30DOI: 10.14395/hititilahiyat.585887
Ahmet Özdemir
Hadis tedvin ve tasnif faaliyeti neticesinde ozellikle hicri ilk dort asirda hadis edebiyatinin en guzel ornek metinleri ortaya cikmis ve bu eserlerin onemli bir kismi gunumuze kadar gelebilmistir. Her ne kadar soz konusu donemde tam olarak bir mezheplesme surecinden soz etmek zor olsa da gunumuze kadar gelebilen hadis kaynaklarinin ekseriyeti, sunni mezheplere muntesip âlimlere aittir. Bununla beraber sunniler kadar olmasa da diger islami firkalarin da hadis rivayetiyle ilgilendigini ve kendilerine ait hadis kaynaklarinin olustugunu ifade etmek gerekir. Hadis rivayeti faaliyetine katilan ve buna bagli olarak kendisine ait hadis mecmualari olan mezheplerden biri de Ibâdiyye’dir. Erken donemden itibaren hadis tedvin ve tasnif faaliyetine katilan Ibâdiyye’nin hadisle ilgili bazi eserleri, gunumuze kadar gelmemis veya kaybolmus olsa Rebi’ b. Habib’in el-Câmiu’s-sahih adli eseri gunumuze kadar gelebilmistir. Ibâdiyye prensip olarak diger islami firkalarin hadis kitaplarini kabul etmekle beraber oncelikli olarak kendi hadis kaynaklarina muracaat etmektedirler. Onlara gore kendi mezhep âlimleri tarafindan telif edilen hadis mecmualari daha sahih ve muteberdir. Bu calismamizda erken donemden itibaren hadis rivayeti ile mesgul olan Ibâdiyye’nin ulasabildigimiz hadis ve sunnetle alakali kaynaklarinin neler oldugu ozellikle kendi kaynaklari referans alinarak tespit edilecektir. Ayrica soz konusu kaynaklar imkân nispetinde rivayet ve dirayet acisindan tanitilacak ve zaman zaman hadis eserleri hakkinda gerekli degerlendirmelerde bulunulacaktir.
{"title":"İbâdiyye’nin Erken Dönem Hadis Kaynakları","authors":"Ahmet Özdemir","doi":"10.14395/hititilahiyat.585887","DOIUrl":"https://doi.org/10.14395/hititilahiyat.585887","url":null,"abstract":"Hadis tedvin ve tasnif faaliyeti neticesinde ozellikle hicri ilk dort asirda hadis edebiyatinin en guzel ornek metinleri ortaya cikmis ve bu eserlerin onemli bir kismi gunumuze kadar gelebilmistir. Her ne kadar soz konusu donemde tam olarak bir mezheplesme surecinden soz etmek zor olsa da gunumuze kadar gelebilen hadis kaynaklarinin ekseriyeti, sunni mezheplere muntesip âlimlere aittir. Bununla beraber sunniler kadar olmasa da diger islami firkalarin da hadis rivayetiyle ilgilendigini ve kendilerine ait hadis kaynaklarinin olustugunu ifade etmek gerekir. Hadis rivayeti faaliyetine katilan ve buna bagli olarak kendisine ait hadis mecmualari olan mezheplerden biri de Ibâdiyye’dir. Erken donemden itibaren hadis tedvin ve tasnif faaliyetine katilan Ibâdiyye’nin hadisle ilgili bazi eserleri, gunumuze kadar gelmemis veya kaybolmus olsa Rebi’ b. Habib’in el-Câmiu’s-sahih adli eseri gunumuze kadar gelebilmistir. Ibâdiyye prensip olarak diger islami firkalarin hadis kitaplarini kabul etmekle beraber oncelikli olarak kendi hadis kaynaklarina muracaat etmektedirler. Onlara gore kendi mezhep âlimleri tarafindan telif edilen hadis mecmualari daha sahih ve muteberdir. Bu calismamizda erken donemden itibaren hadis rivayeti ile mesgul olan Ibâdiyye’nin ulasabildigimiz hadis ve sunnetle alakali kaynaklarinin neler oldugu ozellikle kendi kaynaklari referans alinarak tespit edilecektir. Ayrica soz konusu kaynaklar imkân nispetinde rivayet ve dirayet acisindan tanitilacak ve zaman zaman hadis eserleri hakkinda gerekli degerlendirmelerde bulunulacaktir.","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"62 1","pages":"525-556"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91064040","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 : 2019-12-30DOI: 10.14395/hititilahiyat.542022
Süleyman Turan
This article is about a religious festival entitled “The Feast of Fools”. The Feast of Fools was a festival celebrated annually on 1 January for the day of the Circumcision in many parts of Europe, and especially in France. It approximately continued from the end of the eleventh to the end of the sixteenth century. Roots of this festival can be traced to ancient Roman festival, Saturnalia. It is claimed that during this festival priests and clerks wore animal and wild beast masks and women’s clothings, ate black puddings while the celebrant was saying mass, thrown dice at the altar, drank excessively, run and jump through the church, sang obscene and bawdy hymnal songs, and they defaced the words and songs of the liturgy. The feast is shortly characterized by its reversals. As far as we can see, in its excessive form it was never affirmed by Church authorities; on the contrary, it was restricted and regularly forbidden. Eventually it was abrogated in the 16th century. But its traces have been continuing until now and some festivals such Mardi Gras carries and reflects the traces of this festival. Summary “The Feast of Fools”, which was a religious festival, was celebrated annually on 1st January for the day of the Circumcision in many parts of Europe, especially in France. It took place approximately between the end of the eleventh century and the end of the sixteenth century. It is said that the origin of the Feast of Fools dates back to pre-Christian Rome and the festival named Saturnalia. As it is known, the Roman calendar included a great number of festivals celebrated throughout the year. The Saturnalia, one of the popular Roman festivals or holidays, was originally an agricultural festival held during the winter solstice and was intended especially to honor the god Saturn. During the festival, moral restrictions became less strict and people were free to engage in all forms of celebration and fun. The first surviving notices of the Feast of Fools belong to Paris, Beauvais, and Châlons. Joannes Belethus, the rector of theology in Paris, has the oldest mention dating back to the 11th century. He briefly says that “These are four tripudia, religious dance feasts after Christmas. The feasts belong respectively to the deacons, the priests, the choir-children and the subdeacons, called the Feast of Fools. The common dates for its performance in the different churches in France are the Circumcision, Epiphany or the octave of the Epiphany.” Low-ranking subdeacons were allowed to adopt leadership roles in worship by the Feast of Fools. The choirboys and their “boy bishop” were given similar privileges on the day of the Innocents (28 December). St Paul’s statement to the Corinthians was the basic reference of this thought. Paul, toward the end of a long passage favorably comparing “the foolishness of God” (stultum Dei ) to “the wisdom of the world,” declared, “God chose what is foolish in the world to shame the wise; God chose what is weak in the wo
这篇文章是关于一个名为“愚人节”的宗教节日。愚人节是在每年的1月1日庆祝割礼的节日，在欧洲的许多地方，尤其是在法国。它大约从11世纪末一直持续到16世纪末。这个节日的根源可以追溯到古罗马的农神节。据说，在这个节日里，牧师和执事们戴着动物和野兽的面具，穿着女人的衣服，在司仪做弥撒的时候吃黑布丁，向圣坛扔骰子，酗酒，在教堂里跑来跑去，跳来跳去，唱淫秽下流的赞美诗，并且污损礼拜仪式的歌词和歌曲。盛宴的特点是它的反转很快。据我们所知，它的过分形式从来没有得到教会权威的肯定;相反，它受到限制并经常被禁止。最终在16世纪被废除。但它的痕迹一直延续到现在，一些节日，如狂欢节，携带和反映了这个节日的痕迹。“愚人节”是一个宗教节日，在每年的1月1日庆祝割礼的日子，在欧洲的许多地方，特别是在法国。它大约发生在11世纪末到16世纪末之间。据说愚人节的起源可以追溯到前基督教时代的罗马，当时的节日叫做农神节。众所周知，罗马历法包括全年庆祝的大量节日。农神节是罗马流行的节日之一，最初是在冬至期间举行的一个农业节日，特别为了纪念土星神。在节日期间，道德限制变得不那么严格，人们可以自由地进行各种形式的庆祝和娱乐。最早流传下来的关于愚人节的记载是在巴黎、博韦和伦敦。巴黎神学院院长Joannes Belethus最早提到的是11世纪。他简要地说，这是圣诞节后的四场宗教舞会。这些节日分别属于执事、牧师、唱诗班的孩子和副执事，被称为愚人节。在法国不同的教堂里，它表演的常见日期是割礼，主显节或主显节的八度。”低级的副执事被允许在愚人节的崇拜中担任领导角色。唱诗班的男孩和他们的“男孩主教”在无辜者日(12月28日)也获得了类似的特权。圣保罗对哥林多教会的声明是这种思想的基本参考。保罗在一篇长文的末尾，将“神的愚拙”与“世上的智慧”作比较，说:“神拣选了世上愚拙的，叫智慧人羞愧;上帝选择了世界上软弱的东西来羞辱强壮的人。神拣选了世上卑贱被人厌弃的，就是那没有的，为要将那有的归为无有，免得有人在神面前自夸”(林前一27)。这是一个传统，一个小男孩被选为模拟“教皇”或“主教”，而仆人的地位是给予最高的地方教会官员。这个小男孩被称为“暴政之王”或“愚人之王”。愚人节由四个不同的课程组成:1)到教堂的游行，2)弥撒，3)教堂内的嘉年华会，4)教堂外的嘉年华会和戏剧表演。它的内容并不死板，所以几个世纪以来，它因不同的教会而有所不同。据说，“在办公时间，可以看到牧师和职员戴着面具。他们扮成妇女或吟游诗人在唱诗班跳舞。他们唱着放荡的歌。他们在那里玩骰子。他们跑着跳着穿过教堂，没有为自己的羞愧而脸红。最后，他们坐着破旧的马车在镇上和剧院里转悠;在节日期间，他们用不雅的手势和“下流而不贞洁”的诗句，在臭名昭著的表演中激起同伴和旁观者的笑声。在这个宴会上，普通仪式的正常活动被忽视了，而它的反转则被简洁地描绘了出来。据说这是一个珍贵的日子，因为在这一天，人们抛弃了基督教的道德，转而采用荒谬的仪式。这个节日的地位和意义是有争议的。例如，包括阿兰·德波顿(Alain de Botton)在内的一些研究人员断言，这个节日被视为“神圣的恶搞”，以确保在今年剩下的时间里事情会以正确的方式进行。愚人节采取了相反的路线，被认为是对感官世界的开放。 1445年巴黎神学院的信中提到的参与者自己对盛宴的道歉清楚地反映了这一点:盛宴是必须的，因为“愚蠢，这是我们的第二天性，似乎是人类固有的，可能每年至少会自由地花费一次。”酒桶会爆裂，不要打开，让空气进来。”我们从资料中了解到，教会当局从未批准的节日是受到限制和经常禁止的。最后，它在16世纪被终止。然而，今天有一些节日，如Mardi Gras，反映了愚人节的痕迹。
{"title":"Kutsal Aptallık ve Aptallar Festivali - Orta Çağ’da Bir Dini Festivalin Betimsel Analizi -","authors":"Süleyman Turan","doi":"10.14395/hititilahiyat.542022","DOIUrl":"https://doi.org/10.14395/hititilahiyat.542022","url":null,"abstract":"This article is about a religious festival entitled “The Feast of Fools”. The Feast of Fools was a festival celebrated annually on 1 January for the day of the Circumcision in many parts of Europe, and especially in France. It approximately continued from the end of the eleventh to the end of the sixteenth century. Roots of this festival can be traced to ancient Roman festival, Saturnalia. It is claimed that during this festival priests and clerks wore animal and wild beast masks and women’s clothings, ate black puddings while the celebrant was saying mass, thrown dice at the altar, drank excessively, run and jump through the church, sang obscene and bawdy hymnal songs, and they defaced the words and songs of the liturgy. The feast is shortly characterized by its reversals. As far as we can see, in its excessive form it was never affirmed by Church authorities; on the contrary, it was restricted and regularly forbidden. Eventually it was abrogated in the 16th century. But its traces have been continuing until now and some festivals such Mardi Gras carries and reflects the traces of this festival. Summary “The Feast of Fools”, which was a religious festival, was celebrated annually on 1st January for the day of the Circumcision in many parts of Europe, especially in France. It took place approximately between the end of the eleventh century and the end of the sixteenth century. It is said that the origin of the Feast of Fools dates back to pre-Christian Rome and the festival named Saturnalia. As it is known, the Roman calendar included a great number of festivals celebrated throughout the year. The Saturnalia, one of the popular Roman festivals or holidays, was originally an agricultural festival held during the winter solstice and was intended especially to honor the god Saturn. During the festival, moral restrictions became less strict and people were free to engage in all forms of celebration and fun. The first surviving notices of the Feast of Fools belong to Paris, Beauvais, and Châlons. Joannes Belethus, the rector of theology in Paris, has the oldest mention dating back to the 11th century. He briefly says that “These are four tripudia, religious dance feasts after Christmas. The feasts belong respectively to the deacons, the priests, the choir-children and the subdeacons, called the Feast of Fools. The common dates for its performance in the different churches in France are the Circumcision, Epiphany or the octave of the Epiphany.” Low-ranking subdeacons were allowed to adopt leadership roles in worship by the Feast of Fools. The choirboys and their “boy bishop” were given similar privileges on the day of the Innocents (28 December). St Paul’s statement to the Corinthians was the basic reference of this thought. Paul, toward the end of a long passage favorably comparing “the foolishness of God” (stultum Dei ) to “the wisdom of the world,” declared, “God chose what is foolish in the world to shame the wise; God chose what is weak in the wo","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"30 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86610194","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 : 2019-12-30DOI: 10.14395/hititilahiyat.551691
Abdulkadir Tanış
Cagdas din felsefesinde ilahi bilginin dogasi konusunda onemli goruslerden biri William P. Alston tarafindan ortaya atilmistir. Sezgisel bilgi anlayisi olarak adlandirabilecegimiz bu bilgi anlayisinin savunulmasinin temel gerekcesi, onun Tanri’nin mukemmelligiyle daha uyumlu olmasidir. Bu bilgi anlayisi, Tanri’nin varlik ve olgulara dair bilgisinin O’nun bu varlik ve olgularin dogrudan farkindaligindan olustugunu iddia eder. Bu bilgi anlayisinin temel vurgusu, arada Tanri’nin kendi zihinsel temsilleri dahi hicbir vasita olmaksizin O’nun her seyi mutlak dogrudan bir farkindalikla bildigidir. Bu yuzden, Tanri’nin bilgisi, dolayli olarak bilme anlamina gelecegi icin inanc veya onerme seklindeki ogeleri icermez. Alston’in ilahi bilginin dogasi konusundaki bu goruslerinin, Tanri-zaman iliskisi konusunda da onemli imalarinin oldugu iddia edilmistir. Buna dayanarak bazi yorumcular sezgisel bilgi anlayisinin Tanri’nin zamansizligini gerektirdigini iddia ederken, bazi yorumcular da tam aksini iddia etmistir. Bu calismada, sezgisel bilgi anlayisinin, Tanri’nin zamansizligi dusuncesiyle daha uyumlu gorunmesine ragmen, onun ilahi bilginin dogasini aciklama konusunda yetersiz oldugu iddia edilecek ve bu iddia icin temel olarak iki gerekce ileri surulecektir. Sezgisel bilgi anlayisi kabul edilirse, ilk olarak, bunun Tanri’nin bilgisinin kapsami konusunda bir sinirlilik yarattigi; ikinci olarak, Tanri ve yaratilmis varliklar arasindaki farkli varlik modunun nasil korunacagi probleminin ortaya ciktigi gosterilmeye calisilacaktir. Bu yuzden, Alston’in savundugu sekliyle sezgisel bilgi anlayisinin ilahi bilginin dogasini aciklama konusunda doyurucu olmadigi soylenecektir.
{"title":"William Alston'da İlâhî Bilginin Doğası ve Zaman","authors":"Abdulkadir Tanış","doi":"10.14395/hititilahiyat.551691","DOIUrl":"https://doi.org/10.14395/hititilahiyat.551691","url":null,"abstract":"Cagdas din felsefesinde ilahi bilginin dogasi konusunda onemli goruslerden biri William P. Alston tarafindan ortaya atilmistir. Sezgisel bilgi anlayisi olarak adlandirabilecegimiz bu bilgi anlayisinin savunulmasinin temel gerekcesi, onun Tanri’nin mukemmelligiyle daha uyumlu olmasidir. Bu bilgi anlayisi, Tanri’nin varlik ve olgulara dair bilgisinin O’nun bu varlik ve olgularin dogrudan farkindaligindan olustugunu iddia eder. Bu bilgi anlayisinin temel vurgusu, arada Tanri’nin kendi zihinsel temsilleri dahi hicbir vasita olmaksizin O’nun her seyi mutlak dogrudan bir farkindalikla bildigidir. Bu yuzden, Tanri’nin bilgisi, dolayli olarak bilme anlamina gelecegi icin inanc veya onerme seklindeki ogeleri icermez. Alston’in ilahi bilginin dogasi konusundaki bu goruslerinin, Tanri-zaman iliskisi konusunda da onemli imalarinin oldugu iddia edilmistir. Buna dayanarak bazi yorumcular sezgisel bilgi anlayisinin Tanri’nin zamansizligini gerektirdigini iddia ederken, bazi yorumcular da tam aksini iddia etmistir. Bu calismada, sezgisel bilgi anlayisinin, Tanri’nin zamansizligi dusuncesiyle daha uyumlu gorunmesine ragmen, onun ilahi bilginin dogasini aciklama konusunda yetersiz oldugu iddia edilecek ve bu iddia icin temel olarak iki gerekce ileri surulecektir. Sezgisel bilgi anlayisi kabul edilirse, ilk olarak, bunun Tanri’nin bilgisinin kapsami konusunda bir sinirlilik yarattigi; ikinci olarak, Tanri ve yaratilmis varliklar arasindaki farkli varlik modunun nasil korunacagi probleminin ortaya ciktigi gosterilmeye calisilacaktir. Bu yuzden, Alston’in savundugu sekliyle sezgisel bilgi anlayisinin ilahi bilginin dogasini aciklama konusunda doyurucu olmadigi soylenecektir.","PeriodicalId":40974,"journal":{"name":"Hitit Universitesi Ilahiyat Fakultesi Dergisi-Journal of Divinity Faculty of Hitit University","volume":"8 1","pages":"439-464"},"PeriodicalIF":0.1,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85737237","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：