“Love of one’s homeland is part of faith” – Islam and Nationalism in Ahmet Hamdi Aksekiʼs ʻcatechismʼ for the military

Benjamin Flöhr
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Abstract

Ahmet Hamdi Akseki (or Aksekili) (1887–1951) was without doubt one of the most influential thinkers of Turkish Islam (for a short biography based on his personnel file in the archive of the Diyânet see Alimoğlu 2005; for a detailed biography see Ertan 1988; for further short biographies see Bolay 1989; Kara 2011: 807–809; Yıldız 2009). Nonetheless, he never gained as much fame as his contemporaries Mehmet Âkif Ersoy (1873–1936) and Elmalılı Muhammed Hamdi Yazır (1878–1942) (for Mehmet Akif Ersoy see Bostan Ünsal 2005; Şeyhun 2015: 19–26; for Elmalılı see Flöhr 2015). After having received a traditional madrasa education in the village of his birth, Güzelsu, in the district of Akseki (province of Antalya), the young Ahmet Hamdi, just like many graduates of provincial madrasas in the late 19th/early 20th century, moved to Istanbul to continue his education at one of the institutions of higher religious education located in the capital. Like almost all leading Muslim intellectuals, who suffered immensely from the authoritarian policy of the Hamidian regime, he joined the oppositional Committee of Union and Progress (CUP) (İttihâd ve Terakkî Cemiyeti) in Istanbul (for the ulema’s support for the CUP see Hanioğlu 1995: 49ff.; Hanioğlu 2001: 305ff.; Kara 2005a). During the Second Constitutional Period (1908–1918), he became a member of the circle of reformist Islamic intellectuals associated with the Islamist journal Sırât-ı Müstakîm/ Sebîlürreşâd (for a detailed study on Sebîlürreşâd see Debus 1991). Akseki translated Muḥammad Rashīd Riḍā’s Muḥāwarāt al-muṣliḥ wa-l-muqallid1 into Turkish (Akseki 1332/1914) and thereby initiated a debate among the Ottoman ulema about the problem of blind submission (taqlīd) to the authority of one of the Islamic legal schools (madhāhib) and the use of individual reasoning (ijtihād) by Islamic jurists (Karaman 2005; Uçar 2005: 89; for Rashīd Riḍā see Badawi 1978: 97–139). Between 1916 and 1921 he held various positions at in-
“热爱祖国是信仰的一部分”——艾哈迈德·哈姆迪·阿克塞基为军队编写的教理问答中的伊斯兰教和民族主义
Ahmet Hamdi Akseki(或Aksekili)(1887-1951)无疑是土耳其伊斯兰教最有影响力的思想家之一(关于diy网档案中基于他的个人档案的简短传记,见Alimoğlu 2005;详细的传记见Ertan 1988;更多的短篇传记见Bolay 1989;卡拉2011:807-809;Yıldız 2009)。尽管如此,他从未获得像同时代的穆罕默德·Âkif埃尔索伊(1873-1936)和Elmalılı穆罕默德·哈姆迪Yazır(1878-1942)那样的名声(关于穆罕默德·阿基夫·埃尔索伊,见Bostan Ünsal 2005;Şeyhun 2015: 19-26;有关Elmalılı,请参阅Flöhr 2015)。年轻的艾哈迈德·哈姆迪(Ahmet Hamdi)在他出生的村庄Akseki(安塔利亚省)的g泽尔苏(gzelsu)接受了传统的伊斯兰学校教育后,就像19世纪末20世纪初许多省级伊斯兰学校的毕业生一样,搬到了伊斯坦布尔,在首都的一所高等宗教教育机构继续他的教育。像几乎所有受哈米德政权独裁政策之害的主要穆斯林知识分子一样,他在伊斯坦布尔加入了反对派的统一与进步委员会(İttihâd ve Terakkî Cemiyeti)(关于乌里玛对统一与进步委员会的支持,见Hanioğlu 1995: 49ff;Hanioğlu 2001: 305ff.;卡拉2005)。在第二次宪法时期(1908-1918),他成为伊斯兰改革派知识分子圈子的一员,该圈子与伊斯兰教杂志Sırât- yi m stak m/ seb lrre 有关(关于seb lrre的详细研究见Debus 1991)。Akseki将Muḥammad rash Riḍā的Muḥāwarāt al-muṣliḥ wal -muqallid1翻译成土耳其语(Akseki 1332/1914),从而在奥斯曼乌里玛之间引发了一场关于盲目服从伊斯兰法律学派权威(madhāhib)和伊斯兰法学家使用个人推理(ijtihād)的问题的辩论(Karaman 2005;2005年:89;关于拉什·d Riḍā见Badawi 1978: 97-139)。1916年至1921年间,他在北京担任过各种职务
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