In the age of technology, when our daily lives are occupied by the unwanted attacks of useless information, when we are helpless in achieving an authentic communication with our close environment, there appears a more pressing need for genuine spirituality as a means of communication. Zeki Sarıtoprak has explored the potentiality of Islamic spirituality in this book. In the first part, he attempts to discover the roots of Islamic spirituality in the Quran as well as in the life of the (...) prophet and he successfully covers it. He names the first part as "theological foundation." In the second part, he exemplifies Islamic spirituality in the life of some great personalities, two of them contemporary, namely, Said Nursi... (shrink)

Slavery, which is thought to have existed since the appearance of mankind in stage of history, has developed in parallel with the civilization progress of mankind. The altering conditions, particularly the developments in production relations that are based on economic activities, have also shaped slavery. In the Early Ages, slaves were used only in agricultural production, but later on, they were begun to be used in various areas. The developments experienced throughout the history in slavery have followed different courses in (...) every society and every civilization. Slavery, which has possessed differences in geographical context, was shaped by social values and belief systems. Scientific and intellectual developments since 18th century, which is also known as the Age of Enlightenment, have influenced many institutions of societies and caused a change in the institution of slavery as well. The modern and libertarian ideological movements, which developed in the West, spread to the Ottoman State in the 19th century and led to significant shifts in the life of the state and society. Ottoman State followed modern developments in the slavery system and took some measures to ban slavery in its territory, particularly since the Tanzimat era. One of the regions where these measures were taken is the Middle East. Archival documents were used for this study which includes the initiatives of the Ottoman State that tried to terminate the slave trade in the region with various instructions and firmans. According to documents there was an intense effort to block this trade in the Middle East where was an important slave trade area with regard to Ottoman geography. However, despite these hard efforts, it is seen that a complete success regarding blocking slave trade in the Middle East could not be achieved. (shrink)

ZusammenfassungMenschen mit türkischem Migrationshintergrund zählen zu einer der größten Bevölkerungsgruppen mit Migrationshintergrund in Deutschland. Im Vergleich zu Menschen ohne Migrationshintergrund leiden sie im Durchschnitt häufiger an einigen chronischen Erkrankungen, was teilweise auf ihren durchschnittlich niedrigeren sozioökonomischen Status zurückzuführen ist. Im Gesundheitssystem begegnen sie zudem unterschiedlichen Zugangs- und Wirksamkeitsbarrieren, da ihre Bedarfe und Erwartungen von Versorgungseinrichtungen oft nicht ausreichend berücksichtigt werden. Eine solche nicht nutzerorientierte Versorgung chronisch kranker Menschen kann der erfolgreichen Behandlung bzw. Krankheitsbewältigung im Weg stehen. Die Berücksichtigung von subjektiven (...) Krankheitsvorstellungen ist notwendiger Bestandteil einer nutzerorientierten Gesundheitsversorgung. Sie muss dabei sowohl die Sensibilisierung des Personals für die Krankheitsvorstellungen seiner Patientinnen und Patienten, als auch die gezielte Förderung von Krankheitsvorstellungen auf Seiten von Patientinnen und Patienten umfassen, die sich positiv auf die Krankheitsbewältigung auswirken. Gleichzeitig müssen Patientinnen und Patienten befähigt werden, sich kritisch mit eigenen Krankheitsvorstellungen auseinanderzusetzen, wenn diese eine erfolgreiche Krankheitsbewältigung behindern. Als Strategien kommen hierfür zum Beispiel Interventionen wie Storytelling in Frage, die auf dem Austausch von Wissen und Erfahrungen basieren. (shrink)

La 4e de couv. indique : "Les réflexions philosophiques se sont relativement peu penchées sur le concept de monde. Hegel et Heidegger ont été influencés par la conception kantienne du monde. Pour différencier le monde de la nature, ils mettent l'accent sur l'aspect historial du monde. Pour Hegel, le monde est d'abord un monde hérité, un ensemble de valeurs morales déjà réalisées, c'est-à-dire que le monde est un « héritage ». Ce monde est, pour Heidegger, le monde ambiant, et pour (...) Hegel, le monde engendré ou la « seconde nature ». Pour tous deux, ce monde est historial. Cependant, bien que le monde engendré soit créé par la société, la politique, la religion, le monde ambiant est un monde du Dasein quotidien.". (shrink)

It will be a wrong judgment to consider grave stones as an ordinary tradition. When it is viewed in terms of history, art and culture, it can be seen that especially Turkish grave stones are record drawings that include many types of arts and artists’ labor, shed our culture and history and that is precious and unique. Grave stones are the documents that transfer not only the national culture but also transfer people’s beliefs, problems, fears, sadness and different feelings, who (...) breathe the same air and live in the same places. Because of this reason, grave stones are the cultural features that are shaped according to the differences in culture and decorated with life styles. Of course, Of course, having been applied plenty of traditional Turkish plastic arts on the tombstones, have all contributed to the diversity of tombstones in terms of composition and motifs. Rich craftsmanship of gravestones and sarcophagus in the second Bayezid graveyard is almost like an open air museum that shows Turkish motifs. While scarping was used for making gravestones are scarping, and painting were used as the main decoration tecnique is seen on foot stone with the painting technique, inscriptions of stones were coloured. Most of the inscriptions and decorations are relieved. Decoration subjects seen on gravestones are phytomorphic, geometric, objective and calligraphic. On the other side, these tombstones include wide knowledge about the socio-economic, cultural and regional headgears. When evaluating the information on the inscriptions, it can be obtained knowledge about the health conditions or epidemics in that period. Adolf Ebeling, article titled “Turkish cemeteries” in the 1882 the year Gartenlaube journal, when talking about the importance given to the graves by Turks, to say that the Turkish burial tomb can be an example to the world is no need to say more about it. The thomstones as the verbal means service to rebuilt the material world where the man has saved so far and the culture developing in accordance with this. The written tombstones which were formed by the individuals’ cherishing and remembering desires that the cultural, religious and traditional ones shaped, are the carrier elements of the values wich will provide to understand the sterotype requirements and ideologies within the cultural structure. Looking at the overall structure of the Turkish tombstones form shows major differences in male and female gravestones. In the Turkish tombstone tradition, women's elegance, finesse and beauty is reflected as a form of artwork. In fact, women in the Ottoman Empire, although excluded from the social life in very marginalized, especially in women flashy decorations tombstones, can be considered as an indication value which is given to women but unspoken. Since the tombstones have dates, they hold the distinction of being a document for ethnographic and art works. Moreover, inscribed tombstones are living evidences in order to prove that Turkish people lived in this land and also they have ethnographic value. Therefore, tombstones are important while the histories of cities, villages or boroughs are preparing. In short, tombstones are the common products of the environment that are built, religious beliefs, traditions, art, natural, social and economic conditions of the century. In this case they hold key for our culture history in addition to our art history. In this study, besides the effects of Turkish grave stones on our beliefs and daily lives, fruit patterns on the stones are also examined. The reflections traditional architectural and handicrafts motifs and the religious believes on the Turkish ornament art are explained by the examples chosen among gravestones in İstanbul II. Beyazıt Cemetery. In the colloquial language what fruit motifs mean in folk songs ang manias and how it is reflected on the ornaments of grave stones are investigated. (shrink)

Veba, kızamık, sıtma, kolera, İspanyol gribi gibi salgın hastalıklar Osmanlı’yı her açıdan etkilemiş ve dönemin konjonktürüne göre çeşitli alanlarda çeşitli tedbirler alınmıştır. Bu çalışmada özellikle son dönemin seçilme sebebi, hem daha fazla salgın tespitinin yapılmış olması hem de bu dönem kayıtlarının fazla olmasıdır. 1800’lerden sonra Osmanlı’da belirli sebeplerle belirli süreçler ve sonuçlarıyla farklı salgınlar yaşanmıştır. Bunlardan bir kısmı mikro düzeyde bazıları ise makro düzeyde etkilemiştir devleti. Salgınlardan en çok etkilenen kesim şüphesiz çocuklar olmuştur, özellikle eğitim çağındaki çocukların hem hastalıktan etkilenme (...) süreci hızlanmış hem de en çabuk müdahale grubu olmuştur. Osmanlı salgınlarda eğitim ile ilgili ayrı tedbirler almıştır. Okulları, öğretmenleri, öğrencileri, kaldıkları yerleri ve ebeveynleri de zaman zaman içine alan bu önlem çabaları, devleti kurumsal anlamda etkilemiştir. Arşiv belgelerine baktığımızda, okulların tatil edilmeleri, aşılama politikaları, dezenfekte çalışmalarının yaygınlaştırılması, öğrencilerde ve ebeveynlerinde bu konuda bilinç oluşturma, bu konular için ayrı ödenekler ayarlanması, öğretmenlerin bu konuda maddi manevi desteklenmesi gibi hususlar salgın ve eğitim tedbirleri konusunda en çok dile getirilen meseleler olmuştur. Çoğunlukla Osmanlı ve Cumhuriyet arşiv belgeleri ve dönemin kroniklerine dayanarak, doküman analizi yöntemi ile hazırlayacağımız bu çalışma, dönemin salgınları karşısında eğitimin aksamaması için devletin aldığı tedbirleri ortaya çıkarmayı hedeflemektedir. (shrink)

Akademik yayın hayatının 20. yılına ulaşan Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi, son yıllarda ulusal ve uluslararası akademik yayıncılık alanında önemli mesafeler kat etti. 15 Aralık 2016 tarihinde yayımladığımız 19. cilt 2. sayımızdan itibaren sağlanan ilerlemeleri, siz değerli okuyucularımızla paylaşmak istiyoruz. 1996 yılından itibaren Cumhuriyet Universitesi Ilahiyat Fakultesi Dergisi [Cumhuriyet University Journal of Faculty of Theology] adıyla yayınlanan dergimizin adının çok uzun olması ve atıf tespitinde yaşanan zorluklar sebebi ile Cumhuriyet ilahiyat dergisi [Cumhuriyet theology journal] olarak değiştirilmesi kararlaştırılmıştır. Dergimiz, 20. cilt, (...) 1. sayıdan itibaren bu adla yayın hayatına devam edecektir. Dergimiz, TÜBİTAK - ULAKBİM’in sunduğu elektronik dergi yönetim sistemi DergiPark Akademik’ın yeni versiyonunun güçlü açık erişim ve online akademik yayıncılık alt yapısını kullanabilmek amacıyla gerekli teknik çalışmaları tamamladı. Bu kapsamda 01 Haziran 2016 tarihi itibariyle yeni web sayfamız hizmete girdi. (shrink)

The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On a (...) broader level, it compares two world-views: the one formed by Western Christian culture, which is religious in intention but secular in essence; the other Islamic, formed through the assimilation of traditional wisdom, which is turned against the norms of secular culture and is thus religious both in intention and essence. (shrink)

In the West, one might say that understanding Sufism is a difficult task. Without authentic information and deep empathy, one has to contend with only the language about Sufism. The words cut off from the Sufi practices represent a simulacrum of Sufism, not its reality.In this thoroughly researched book, Sedgwick is confident enough as a historian to start from Plotinus and end with Ian Dallas and John G. Bennett, touching almost all issues that he finds related to Sufism and visiting (...) almost all the intellectuals whom he associates with Sufi practices in the West. The book is divided into four parts, fourteen chapters, and fifty-one sub-chapters and has a seventeen-page index of names and concepts. All illustrate... (shrink)

Co-speech hand gestures offer a rich avenue for research into studying emotion communication because they serve as both prominent expressive bodily cues and an integral part of language. Despite such a strategic relevance, gesture-speech integration and interaction have received less research focus on its emotional function compared to its cognitive function. This review aims to shed light on the current state of the field regarding the interplay between co-speech hand gestures and emotions, focusing specifically on the role of gestures in (...) expressing and understanding both others’ and one's own emotions. The article concludes by addressing current limitations in the field and proposing future directions for researchers investigating gesture-emotion interaction. Our goal is to provide a roadmap to researchers in their exploration of the role of gestures in emotions, ultimately contributing to a more comprehensive understanding of how gestures and emotions intersect. (shrink)

This article is about the signs during the creative stage of one’s self-development. With the acceptance of the creative act as an existential phenomenon, the research considers the creative process as a genuine expression that has been actualized during one’s search for his/her existence. An artist reflects his/her existential being through his/her work to construct an original self, by facing the world and within the struggle to construct the new self that stands beyond confusion. Tarasti’s philosophical approach to “existential semiotics” (...) will be applied to the existential being of the artist Alev Ebuzziya Siesbye, and her creative act will be analyzed by means of the modalities, the semiotic square of being/doing, and the sign processes evident in the field of art. Siesbye’s existential personality and creative acts have been discussed by looking at what she has done in terms of her attitude on clay; her position in the contemporary art world and her artistic interrogations has been discussed in the existential being of the artist with the existential signs. (shrink)

Nawawî, who is a competent scholar achieving many successes in a short life span of forty-five years, has made a name for himself not only in the field of Islamic law (fiqh), but also in the area of other Islamic sciences. His works, investigations and opinions have been fiducially accepted by later scholars. Nawawî, who is his views are appreciated in the Islamic world, wrote nearly fifty works on hadith, fiqh, methodology (usûl), language, biography (tabaqât), and other fields. Nawawî, who (...) is one of the important representatives of the Shafi'i sect, has gained an important position in Islamic law with his works, although he was particularly interested in this sect. The work called “al-Usûl wa ad-Dawâbit”, which we have translated and evaluated, is about usûl and qawâid, as you can understand from it’s name. In this work, Nawawî mentioned nine issues related to fiqh rules, method and point, which are important for the student of science, and explained the rules of fiqh based on these problems. The purpose of Nawawî's writing this work is not to compose a work on fiqh’s rules, all science students will need. In this study, Nawawî's aforementioned article has been translated, the concepts in the text have been introduced, and the sealed and incomprehensible issues have been clarified. In addition, a scientific evaluation has been done on the subjects it contains. (shrink)

Günümüz sosyoloji teorisinde fikirleri yeniden keşfedilen Simmel’ın din teorisi ve din sosyolojine katkısı nispeten ihmal edilmiştir. Onun yaklaşımının temelinde sosyal ve tarihsel bir fenomen olarak din ile insanın doğasında yer alan dinselliğe dayalı öznel dindarlık ayrımı yer almaktadır. Simmel’a göre "belirli bir manevi nitelik" veya "ruhun tutumu" olarak insan doğasında yer alan dindarlık, insanın dünyaya bir bütün olarak bakmasına ve dinin kültürel bir ürün olarak oluşmasına imkân tanımaktadır. Dini insan etkileşimleri ile temellendirmeye çalışan Simmel, insanın birçok ilişkisinin özünün dinî karakterde (...) olduğunu savunmuştur. Türkçe literatürde Simmel’ın din teorisine ve din sosyolojine katkısına dair bir makale dışında bütünlüklü bir çalışma bulunmamaktadır. Büyük ölçüde Simmel’ın dine ilişkin metinlerinin orijinal dilden yeniden okunmasını esas alan bu makale, onun din sosyolojine katkısını; din anlayışını, din ile dindarlık ve din ile kültür ilişkisine dair yaklaşımlarını betimlemektedir. (shrink)

Eğitim; bireylere hayatları boyunca ihtiyaç duyacakları bilgi ve becerileri sistematik bir şekilde öğretmektir. Din eğitimi ise bireyin mensubu olduğu dinin inanç, ibadet, muamelat ve bu dinin arzuladığı ahlaki öğretiler hakkında bilgi sahibi olup bunları uygulamasının beklenmesidir. Din eğitimi bireylerin ihtiyaçları ve gelişimsel basamağına uygun olarak verilmektedir. Bireyin yaşı, zihinsel bilgi basamağı, cinsiyeti, eğitim durumu vb. özellikler alacağı eğitimi etkilemektedir. Engel durumu da bireyin sahip olduğu özelliklerden biridir. Bu durum bireyin özelliği olmakla birlikte bireyi sınırlandırır. Bireyin bu sınırlılıkları psikolojik, fiziksel ve (...) sosyal olarak bütün özelliklerini etkiler. Engelli Bireylerin Din ve Değerler Eğitimi adlı eserde bireylerin sahip oldukları bu sınırlılıkları göz önünde bulundurarak engelli bireylerin din eğitimi açısından ihtiyaçları belirtilmiştir. Eserde bireyler ile yapılmış olan görüşmelere yer verilmiş ve bireylerin dini konulara bakış açıları yansıtılmıştır. Engelli bireylere din eğitimi verilirken dikkat edilmesi gereken hususlar belirtilmiştir. İslam’ın, Kur’ an- ı Kerim’in ve Hz. Muhammed’ in engelli bireylere bakışı ve bireylerin bulundukları durumlara örnekler verilmiştir. (shrink)

This handbook is a collection of contributions by predominantly Muslim religious educators from German speaking countries. All of the contributors are actively involved in the development of Islamic religious education and are pioneers in their field who are working in locations and under conditions which are not always encouraging. The contributions also include reflections on learning processes the authors underwent while establishing their work at European universities. This book is aimed at teachers, students and university staff who are involved in (...) Islamic religious education on both a theoretical and practical level. It is intended to serve as an introduction to Islamic religious education. (shrink)

In the period of the Saḥāba (Companions), Tābiʿīn (Successors), and Atbāʿ al-Tābiʿīn (Followers of the Successors), those who had the capacity to do ijtihād on religious issues would act according to their ijtihād without being tied to any a particular person or school. Those who did not have the capacity to perform ijtihād could obtain a fatwā from any muftī whom they consulted, without any school-sectarian affiliation. However, with the emergence of the schools of jurisprudence (madhhab) in II-IV centuries AH, (...) the issues of ijtihād, taqlīd and madhhab have been discussed and different opinions have emerged on the subject. Some scholars argue that those who do not have the capacity to do ijtihād should do taqlīd, while others argue that every legal person (mukallaf) should do ijtihād in their religious affairs according to their own capabilities and act according to the conclusions reached. While those who argue that taqlīd is necessary for a Muslim who does not have the proficiency in ijtihad claim that a Muslim should adhere to a madhhab in his religious-practical life, another group argues -based on the legal maxim “Ammī does not have a madhhab. His sect is that of the mufti he consults”- that a Muslim may act upon the consultation of the scholar he wants to follow. In this study, the issue related to the situation of the Muslim who does not have competence to do ijtihād has been examined. In this context, the nature of taqlīd is emphasized and scholars’ opinions regarding opinions about the taqlīd of the layperson (ʿāmmī) are addressed. (shrink)