Authors:Hüseyin ALGUR ; Halil İ̇brahim ÖZASMA Abstract: The process of deciding which higher education institution to attend is a very important turning point for an individual who graduates from a secondary education institution and has sufficient central placement score. Making the right decisions at the mentioned turning point is important both for the individual him/herself and for the quality of the future service. In this context, the main purpose of this study, which consists of findings obtained from the descriptive analysis of the answers given to 9 open-ended questions, is to determine the opinions of the individuals who continue higher religious education within the scope of the choice of faculty, the determined goal and the quality of the education. In order to achieve this aim, the research was completed with the participation of 117 students, 54 male and 63 female, studying in the Faculty of Islamic Sciences of Giresun University in the 2019-2020 academic year. According to the data obtained in the study, the participants' interest in the field in the process of choosing the faculty, their interest in the field, especially to receive religious education, affected by factors such as placement score, professional justification, the school they graduated from, the desire to acquire knowledge, family and influence of social environment, desire to serve religion. In addition, concerns about employment have been pointed out as the main reason for turning to higher religious education throughout the country. Considering the targets determined regarding the process before and after higher religious education, continuing higher religious education with graduate education and being a teacher of the RCaM, Qur'an course teacher, Imam hatip, muezzin within the Ministry of National Education and Presidency of Religious Affairs were mentioned. In terms of the quality of teaching, learning techniques based on rote are criticized, while teacher-student interaction in the institution where the education is made is mentioned as a reference increasing the quality of education. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Salih ÇİNPOLAT Abstract: The translation of the Bible into Turkish as a whole was made in Istanbul in 1665-1666 by Wojciech Bobowski (Ali Ufki Bey), who was of Polish origin, spoke 17 different languages, later became a Muslim, served in the Ottoman palace for many years. Among the languages he could speak were mainly Latin, Greek, Hebrew, Polish, English, French, Italian, Arabic, Turkish. He is also known as Albert Bobowski and Albertus Bobovius in European sources. The translation was planned by a group of Dutch Protestants, while Dutch ambassador Levinus Warner followed the work in Istanbul. The translation texts were checked and sent immediately to the Netherlands for printing, but could be printed in Paris in 1827 due to the adverse condition. In this edition, M. Jean Daniel Kieffer has revised some on Ali Ufki Bey's translation. This translation, with some changes and corrections in the Arabic alphabet (Ottoman) in 1878, 1885, 1886, 1901was printed in Latin alphabet in 1941.The style and language properties of the 1941 edition made it difficult to understand the Bible, so it was reprinted in 2001 with the more contemporary words under the name Kutsal Kitap (Yeni Çeviri).The background of the Turkish translations of the Bible, the contributions of the Bible Society (English and Foreign Bible Society) to these studies, the change of the words used in the translations, the translation of Wojciech Bobowski used as the source text and the follow-up of this translation process are important. Because the original text of the translations of the Bible in Turkish is based on the translation of Wojciech Bobowski. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Hatice AVCI Abstract: The words in the Quran can have different meanings depending on the verse and its context. However, giving different meanings to any word of Quran in tafsirs and translation make it difficult to understand the verses and may cause confusion. One of the words that we think causes such a problem is fuâd. In this study, it is aimed to reach the meaning of the word by examining the usage of the word fuâd in the verses. For this purpose, the lexical meaning of the word was researched and the relevant verses were examined in context. It was preferred descriptive method in the study in which dictionaries and classical tafsirs were used as sources. It is concluded that the word fûad, which means mostly heart, brain and mind in the sources, basically refers to a sense, ability or function. It is reasoned that this word contains meanings such as perception, comprehension, thinking, understanding, and intuition. However, in the verses, it is possible that the organ to which the aforementioned abilities belong is meant through metaphor. This is the reason for confusion that makes it difficult to understand. Because, although the functions such as perception, thinking, reasoning that we present as the meaning of fuâd are known as the task of the brain, the Quran has shown the heart as their place. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Lyle E. LARSON Abstract: The purpose of this paper is to review the linkages between the religious factor and commitment to marriage. The nature and meaning of marital commitment are briefly discussed in the first section. The section two examines the research by utilising religious affiliation as a predictor in explaining marital stability and satisfaction. Religious affiliation seems to be a significant influence in holding marriages together. There is, however, increasing evidence that "affiliation" is a less elegant measure of the religious factor than actual participation in more conservative religious groups. The third section reviews the linkages between religious commitment (as indicated by religious attendance, measures of religiosity, and religious community) and commitment to marriage and family. Religious commitment is an apparent and quite consistent correlate of marital satisfaction and stability. The evidence, even so, is far from definitive. Several theoretical and methodological concerns over the set on the religious factor in research are uttered. Some suggestions on the issue are made for further research. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Musa EŞİT Abstract: The second of the Ḥadith Graduate Student Symposium was held online on Thursday, 19 November 2020 this year. Ten papers were presented and discussed in four sessions at the symposium. The papers presented at the symposium are respectively “The Value of Criticism among Peer Hadith Narrators (Ravi) within the Scholarship of Jarh and Ta’dil” by Eymen Kamer; “Relationship between Shaybani and Shafi in the Framework of the Works Titled ‘Al-Hujja Ala Ahlil-Madinah’ and ‘Ikhtilafu Malik And Shafı’i’” by Ramazan Doğanay; “Bey’u’l Garar in The Light Of Hadiths” by Ayşe Boztaş; “An Evaluation on the Women’s Ways of Prayer” by Zeynep Sena Yılmaz; “Infectiousness of The Disease in the Teaching of Prophet Mohamed (Phub)” by Musa Eşit; “A Comparison in the Context of Faith: Example of Bukhari’s Sahih and Tirmizi’s Cami’” by Zehra İleri; “Evaluation of the Hadith Buhârî’s Emigrate to Abyssinia” by Ayşenur Gürtürk; “Bâkillânî’s Hadith Interpretation” by Lokman Korkut; “Abu al-Fayd Ahmad al-Ghumari and His Hadithions” by Mehmet Şakar; “Criticisms That are Directed to Work Named “Muqaddimah Ibn Al-Ṣalāḥ” and Evaluation of These Criticisms” by Hüseyin Yürekli. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Tolga Savaş ALTINEL Abstract: From a traditional point of view, Miryam, the first female prophet of the Israelites, is the sister of Aaron and Moses and one of the important figures of Exodus. However, from a critical and different point of view, when we study on the narratives in Tanakh and Midrash, it is seen that she has three different portraits. The first portrait is the unnamed sister who watched Moses, who was left into water in a basket, from afar. In the second depiction, she is depicted as Aaron's sister, the prophet Miryam, during Exodus. When this depictionis examined profoundly, Miryam, who leaded the Israelites by dancing with her tune in her language and with her tambourine, stood closer to being a nun with traces from Egypt rather than being a prophet. As a matter of fact, seeing Miryam as a nun has made the story of Miryam the leper understandable, and her punishment for physical defect is compatible with the dismissal of a nun in Egypt. The Miryam perception of the Jewish tradition, especially in the Rabbinic literature, has given her him a third portrait. The portrait of Miryam in the Midrashic literature is within the framework of the return of the dignity that the Torah received from her just before her death and is based on seeing her among other important mothers. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Yusuf TOPYAY ; Mürsel ETHEM Abstract: The word "meâl" in Arabic means "the destination or aim of something" however in terminology it means approximate translation of the Qur'an from the original text to the target language. For someone who doesn't know Arabic, the meaning of the Qur'an is the most significant and unique way to reach God's final revelation. Therefore, great responsibility has been placed on the shoulders of the translator of the Qur'an, plus the aim and duty of these translators must be to deliver God's will correctly. A translator willing to take upon this much responsibility, in a subject of this importance and sensitivity, first must evaluate their competency within their inner world, and only if they decide that they are qualified enough in this profession they must try to do everything within their capability to provide everything that this responsibility requires, without growing tired of it. Regrettably expressed, that many translators of the Qur'an are not even aware of this responsibility. It is easy to understand that they are duplicates of each other. However, we must exclude some translators of the Qur'an such as Salih Akdemir. One of the most valuable works of Akdemir in his academic life is the meaning of the Qur'an in Turkish, "Son Çağrı Kur'an". His study is not well recognized in our country. Akdemir used the possibilities of the Turkish quite well in the meaning of the Qur'an.In this article, we will examine Salih Akdemir's translation of the Qur'an named "Son Çağrı Kur'an". PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Bayram POLAT ; Yasin ÖNER Abstract: William Booth, the founder of the Salvation Army, initially preached in Methodist Churches, later left this position and formed a social and religious formation called the "Christian Mission". This movement was named "Salvation Army" in 1878. The Salvation Army, organized in many countries, has established nursing homes for elderly, women and children and continues to attract attention and increase its reputation both locally and internationally with aid organizations, rehabilitation of prisoners, natural disasters, fight against human trafficking and aid to refugees. In every region where The Salvation Army is located, there is an administrative centre known as the regional headquarters. Headquarters are headed by the district commander at the international headquarters in London. Smaller districts are run by colonels, larger districts by commissars. Resembling the Catholic Church due to its episcopal structure, the Salvation Army accepts the same beliefs as this church at the point of belief. Although the movement has also the appearance of a Protestant and evangelical church, it approaches the sacraments from a different aspect. In this research, the history, organizational structure, activities, belief principles and practices of the Salvation Army have been tried to be revealed. Descriptive, comparative and chronological methods have been used while conveying the aforementioned issues in order of importance. In addition, the literature was scanned and various sources belonging to the emergence period of the Salvation Army and especially those belonging to them were examined. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Habibe Erva UÇAK ; Recai DOĞAN Abstract: It is thought that determining which methods and techniques are used by teachers to teach concepts, which is one of the important dimensions of religious teaching, will contribute to the science of religious education and practice of religious teaching. In this context, the problematic of the study is based on the question of the methods preferred by the Religious Culture and Moral Knowledge teachers in their concept teaching activities. Therefore, the aim of the study is to try to reveal the qualities of the methods preferred by the Religious Culture and Moral Knowledge teachers in the concept teaching process with a descriptive perspective. To serve this purpose, a case study was preferred as one of the qualitative research methods in the methodology of the study, and 20 Religious Culture and Moral Knowledge teachers were selected in the study group with maximum variation sampling, which is one of the purposeful sampling methods. Since the study focused on teachers' opinions, a semi-structured interview technique is used as a data collection tool, and descriptive analysis method, envisaging coding of the data according to the pre-determined themes and titles in the context of the problematic of the study, has been preferred. As a result of the study, it has been observed that teachers preferred that supporting teaching methods such as story and game, induction in line with the approach of reaching definition with students, deducting from the definition. In addition, despite the teachers' attempts to enrich the concept teaching process and increase the quality of the process, it has been found that their knowledge and skills regarding concept teaching methods and techniques were not sufficient. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Tülay YÜREKLİ Abstract: Slavery is as old as human history and is a product of established cultures. To gain profit from captives resulted in slave trade and exploit them as labor force. Although ancient Turks took advantage of slaves, the conditions of Turkish nomadic steppe culture did not allow slavery become institutionalised. During Islamization of Turks, Turkistan witnessed one of the most successful periods of the slave trade because of raids against non-Muslim Turks by Samanids and Muslim Turks. Muslim travellers of X and XI th century emphasize frequently the importance of the Turkish slave trade and its network. Turkish jawari (singular: jariya, an Arabic word, means concubine, female slave and housemaid) were the most demanded in Muslim countries in Turkestan and Near East due to their beauty, which the Muslim travelers mention quite frequently. Their beauty was reflected in epics like the stories of Dede Korkut and Shahnama as well. Turks used a few Turkish and Chinese origin words to mean jariya. Mahmud al-Kaşgari recorded the terms related to jariya in his book, Divan al-Lugat al-Turk. The meaning of some of these words have changed over time but the women referred to by these terms were generally housemaids in family life. All kind of jariya had opportunities such as marriage, being treated like a member of the family and being emancipated. My aim in this study is to address perception and interpretation of jariya and certain practices related to them in Turkish folk culture in the period of Islamization. PubDate: Tue, 15 Dec 2020 00:00:00 +030
Authors:Cemal TOSUN Abstract: The present article deals with the developments in Islamic theology in higher education in Europe with a focus on those in Germany. The main objectives of the study are to identify the developments regarding Islamic theology at European universities in recent years and to evaluate these developments in the context of the opportunities and problems. Since European states and nations, possessing Judeo-Christian-Western values, are in search of ways to enable Muslims to live in harmony with themselves due to the growing Muslim share of the population throughout Europe. This issue has great importance for the future of Islam and Muslims in Europe. One aspect of these pursuits concerns the establishment academic programmes on/over Islamic theology at European universities. The question of “Is it possible to develop an interpretation of Islam that will live in harmony with European values'” is an important issue that is being focused on across Europe, especially in Germany. The academic studies of Islamic theology, addressing this question, started in the 2000s and has gained momentum over the past decade. Creating an understanding of Islam to live in peace with Western European values and educating people who will provide Islamic religious education and religious services within this scope are the main goals of the initiatives for introducing the Islamic theology programmes at European universities. The subject is addressed by the autobiographical methods in the light of many years of experience and the literature survey. PubDate: Tue, 15 Dec 2020 00:00:00 +030
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