TSBS Bildiriler Dergisi最新文献

{"title":"Emevîlerin Hilâfete Gelme Şekillerini Dinî-Siyasî Açıdan Meşrulaştırma Çabaları","authors":"Ayşe Nur Boz","doi":"10.55709/tsbsbildirilerdergisi.425","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.425","url":null,"abstract":"Legitimacy in governance plays a pivotal role, especially when it serves as the foundation for accepting and perpetuating political powers. Historically, this has been evident in various states, but the case of the Umayyad State presents a uniquely compelling exploration. Unlike preceding Islamic rulers, the Umayyads pursued their claim to the caliphate, not through consensus (shura) but strategic political maneuverings. Their tenure, marked by significant events like the referee incident and the Battle of Siffin, continues to be a topic of debate among historians and scholars of Islamic history. Central to this study is understanding how the Umayyads sought to strengthen their legitimacy, especially in the light of criticisms and skepticisms from various quarters, including the ulama and other societal segments. Their legitimacy was further challenged by the dramatic shift in the nature of caliphate accession and its stark departure from previous norms. By investigating sources ranging from the general history of Islam to Siyasatnama writings and hadith compilations, this study offers insights into the religious-political tools the Umayyads employed. Notably, their evocation of religious verses and hadiths, aimed at underscoring their proximity to Prophet Muhammad, was an evident tactic. Such was the potency of this strategy that many subsequent powers in Islamic history mirrored it to bolster their own reigns. The Umayyads also ventured beyond mere textual references. Their choice of titles was symbolic, marking a distinct departure from earlier traditions. For instance, while Caliph Abubakr chose the title \"the Prophet's Caliph (Khalifa Rasulullah)\" after his election as caliph posts Prophet Muhammad, the Umayyads opted for titles like \"Amīnullah (The one in whom Allah is sure)\" and \" Khalīfatullah (Vicegerent of God)\" both carrying profound religious connotations. Additionally, the Umayyads ingrained their religious identity within the political sphere. Their hands-on involvement in religious duties and practices, such as leading hajj pilgrimages and hosting formal oath-taking ceremonies in mosques, further highlights their endeavor to intertwine religion and governance. However, the crux of the Umayyad legitimacy crisis lay in its foundational approach to governance: a marked shift from harnessing power in the name of religion to exploiting religious sentiments for political gain. This was the first time in Islamic history that a dynasty appropriated religious tenets so explicitly for consolidating power, setting a precedent that would be followed by many after. In conclusion, this research unravels the multifaceted strategies the Umayyad State employed to address its legitimacy challenges, contributing significantly to our understanding of Islamic governance and the intricate dance between religion and statecraft.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"187 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131586891","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}

{"title":"Problemlerle Başa Çıkmada Sûfî Tecrübe","authors":"Rükiye Albayrak","doi":"10.55709/tsbsbildirilerdergisi.411","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.411","url":null,"abstract":"All the movements that occur in the daily life of the individual are life events. These life events can be positive or negative. Individuals may show different reactions to such events. The religious way of looking at these events that happen to people is called religious coping. Religious coping can be achieved through many methods, such as repentance, gratitude, patience, tawakkul, consent to fate, and surrender to Allah. People who adopt any way of Islamic mysticism/sect can approach the problems they are exposed to according to their religious coping methods. The COVID-19 pandemic experienced in the past years, the wars in our nearby geography, the rapid increase in social migration events, and the economic crises experienced have increased the importance of the response to be put forward in dealing with the problems. People can show different reactions to such severe problems they are exposed to, depending on the diversity of their lifestyles and ways of understanding. From the perspective of Sufism, the concepts of patience and gratitude were the most used among religious coping methods in the literature. The Sufis who lived in the period starting from the time of the Prophet Muhammad and following the Companions and their successors were aware of the transience of this World. Still, the hereafter is eternal life, and according to this fact, they were always patient and grateful for the tests, troubles, calamities, or blessings that befall them. In addition, Sufis accept whatever Allah has manifested in the title of \"Jalal and Jamal\" and get that it would be beneficial for this situation to happen to them. Moreover, since mystics believe that calamities are a blessing that leads to attaining divine love, they can happily endure all kinds of ordeals in the hope that the lover will meet his beloved. Allah has created man in the most beautiful way with intelligence and will. In the name of religious coping, it is necessary for a person to use his mind and will in the face of difficulties, to learn lessons from the Qur'an, to read about their lives from the first Prophet to Prophet Muhammad, and to shed light on his path in this way. In the study, the issue of coping with problems was handled this way; a literature review was made based on concepts, and the approach of mystics to the subject was examined. In addition, in 2022, oral interviews were conducted with 20 people selected by random sampling method, who were in the gathering centers of Sufis in the Keçiören district of Ankara, and the behavior of the Sufis in the face of the problem was examined. In the interviews conducted with the participants who are members of any Sufi branch/sect and adopt a mystical lifestyle, individuals talked about the difficulties they experienced in various periods of their lives (family, environmental, economic, social, etc.) and described their reactions to these difficulties. Participants generally answered the questions as “patience, gratitude, consent, r","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125411745","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}

{"title":"Comparison of the Novels of Najib al-Kilani and Jurji Zaidan in Terms of Subject","authors":"Ali Tülü","doi":"10.55709/tsbsbildirilerdergisi.533","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.533","url":null,"abstract":"Literature involves emotional communication between the writer and the reader based on literary taste and artistic sensibilities. Also, it transforms into a medium through which the writer aims to influence and guide the reader according to his thoughts and ideas. Two productive authors of modern Egyptian literature, Najib al-Kilani (1931-1995) and Jurji Zaydan (1861-1914) have strived to establish a connection with their readers that encompasses both literary pleasure and artistic expression, as well as intellectual and ideological communication. In this study, a comparison has been made between the novels of these two authors. Najib al-Kilani, an Egyptian writer who conducted research and authored works on the theory of Islamic literature, defines Islamic literature as follows: \"It addresses the subjects of humanity, the universe, life, and their relationships from an Islamic perspective beautifully and artistically.\" Having produced around eighty works across various literary genres, including novels, plays, poetry, and short stories, al-Kilani aimed to embody this perspective of Islamic literature in his writings. In this vein, he delved into Islamic history in some of his novels, seeking to instill a sense of historical awareness among Muslims, encouraging them to unite around their shared history. In another segment of his novels, he focused on the issues faced by contemporary Muslims, ranging from Palestine to Africa, Central Asia to the Far East, intending to draw the attention of Muslims worldwide to the suffering Muslim regions. Some of the author's works have been translated into Turkish. Another author whose works have been translated into Turkish is Jurji Zaydan. In addition to his articles published in al-Hilal for twenty-two years, he wrote works on history, the Arabic language, and social issues, and authored historical novels. Among them, Tarikh al-Tamaddun al-Islamiled to his appointment to the Chair of Islamic Studies at Cairo University. Zaydan has written around forty works in total. He has a stance that roots Arab nationalism in Islamic history, attributing the entire Islamic history as the heritage of the Arab nation. In most of his works, the influences of orientalists' perspectives on Islam and Islamic history are evident. In his novels focusing on the early period of Islamic history, he depicted the conflicts among Muslims. Whereas in those portraying later periods, Zaydan predominantly dealt with the conflicts, disputes, and dramatic events stemming from ethnic and sectarian differences. Both authors have chosen certain events from Islamic history and developments within Muslim societies as central themes in some of their novels, but they approached these subjects according to their individual priorities. We will conduct a comparative analysis examining four novels from each author. The information regarding the novels is concise and succinct. Therefore, the research highlights how the themes in these novels are portray","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"98 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126380873","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}

{"title":"Yüksek Komiser Lord Herbert Charles Onslow Plumer Döneminde Filistin Eğitim Bölümünün Faaliyetleri (1925-1928)","authors":"Can Deveci","doi":"10.55709/tsbsbildirilerdergisi.549","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.549","url":null,"abstract":"During the First World War, Britain occupied Bi'Rüssebi on 31 October 1917, Jaffa on 16 November 1917, and Jerusalem on 9 December 1917. Thus, Palestine came under British military administration under the name of \"Occupied Enemy Territories\" . After the war, Palestine was given to the British mandate with the decisions of the San Remo Conference held on 24-26 April 1920. Accordingly, Britain has legally committed to govern Palestine on behalf of the League of Nations. Subsequently, the British civil administration began with Sir Herbert Samuel's appointment as High Commissioner for Palestine on 1 July 1920. With the end of the military administration, the center of the civil administration, which was named the \"Palestinian Government\", became Jerusalem. After Samuel, Lord Herbert Charles Onslow Plumer was appointed to the same post on May 21, 1925. The British civil administration has established many administrative departments in Jerusalem in the fields of economy, education, foundation administrations, agriculture, public works, domestic and foreign trade, population, and immigration. The education department, which is among these, is one of the issues that directly concern society. It was decided that Muslim Arabs should attend public schools operating under the supervision of The Department of Education of the Palestinian Government. The Christian population, on the other hand, was educated in schools supported by the funds of Western missionaries. Jews who immigrated to Palestine were educated in schools established by the World Zionist Organization with the permission of the High Commissioners. While the language of instruction in the schools opened by the High Commissioner is Arabic and English,  Hebrew education was given in the schools opened by the Jews. By 1928, the Department of Education had launched 315 public schools in cities and villages, which included different classes attended by Muslim Arabs. In the same period, private schools, 255 of which belonged to Jews and 183 of which belonged to Christians, were also operating. In the 1927-1928 academic year, the number of students enrolled in public schools increased to 10,586, and in schools controlled by the Zionist organization, this number increased to 6,574.  While The Palestinian Government's Education Department allocated a budget of £106,641 in 1921, under Plumer, this figure increased to £138,000 in 1928. Apart from these, it has been determined that the financing of these schools, such as teacher salaries and building expenses, is met by the high commissioner and donations from different countries. It has been seen that the financing of especially Christian and Jewish schools comes from missionary institutions and wealthy families. In addition, the fact that the language of education (Arabic-Hebrew) and the curriculum are separate in these schools has differentiated the nation-building process, and social, political, and economic development of societies. For example, peop","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"112 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128022781","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}

{"title":"Leona Caetani’ye Göre Kâ’b b. Eşref’in Ölümünü Meşru Kılan Sebepler","authors":"Esma Yılmaz","doi":"10.55709/tsbsbildirilerdergisi.531","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.531","url":null,"abstract":"Orientalism is an institutional activity from the West that studies the Eastern world in fields such as religion, language, science, thought, art, and history and produces value judgments about the East. Those who are engaged in this work are orientalists. Orientalists have closely examined Islamic civilization and its sources by going into the field and have produced many works. However, their attitude to get familiar with Eastern Islamic society was based on their superiority and the denigration of Islamic civilization. They made groundless claims against the most crucial source for Muslims, the Holy Qurʾān and hadiths. One of these orientalists was the Italian Leona Caetani. His work Annali Dell'Islām, which he wrote from an Orientalist point of view, was considered by Westerners as a school book in Islamic history and was accepted as a reference work in its field. This work, translated into Ottoman by Hüseyin Cahit Yalçın, caused great resentment and anger among the intellectuals of the Republic of Turkey at the time and led to the writing of refutations. The massacre of Ka'b Ashraf, which took place in the third year of the Hijrah, in Caetani's History of Islam, has always been a debate in Islamic history. With the spread of the Prophethood in Arabia, different balances emerged, and with the migration from Mecca to Medina, this situation took on another aspect. The new religion could not get used to the change in the balances in Medina, and the Jews, who could not digest this situation, embarked on hostile activities to humiliate the Prophet and Islam. One of these people was the Jewish poet Ka'b b. Ashraf, did his best to reveal his enmity to the Prophet Muhammad and Muslims on this path leading to his murder. His enmity, which peaked with the victory of the Muslims in the Badr War, increased even more, and the defeat of the polytheists, whom he called \"the ruler of mankind\", aroused great sadness in him. He went to the city of Mecca with his entourage, saying, \"If Muhammad really killed so many people, the earth is better than the earth above it\".  He wrote poems to arouse the people there and to keep their pain even more vivid. Caetani, in his History of Islam, expressed what a dangerous and disturbing enemy Ka'b b. Ashraf was by saying that when he returned to Medina, he made violent attacks on the Prophet and the new religion, and even tried to seduce Muslim women, in other words, he did everything possible to earn the Prophet's most hatred and to become a man who angered him the most. In the face of such a dangerous enemy, the Prophet asked his companions, \"Who can save me from the speech of Ka'b b. Ashraf? Because he disturbs Allah and His Messenger\". Thereupon, Muhammad b. Maslama accepted this job. Together with Ka'b's milk brother Abu Nailah b. Salamah, Abbad b. Bishr, Haris b. Aws and Abu Abs, made a plan to eliminate Ka'b b. Ashraf slaughtered him—the killing of Ka'b b. Ashraf took place for various reasons and was not a selfish ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125074607","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}

{"title":"Endonezya Müslümanları Şura Meclisi’nin Bukittingi Lideri Derviş Tayyib’in ‘Merhametizm Doktrini’ Bağlamında Kur’an’ın Siyasi ve İçtimai Yorumu","authors":"Eyyüp Tuncer","doi":"10.55709/tsbsbildirilerdergisi.497","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.497","url":null,"abstract":"Today, one of the issues that occupies the most tafsīr researchers is “the nature of tafsīr”. Different approaches have been presented regarding the issue of to what extent all interpretations of the Qur'an should be accepted as tafsīr. As a result of the dominance of the “social interpretation understanding”, which made its presence felt in the 20th century, the Qurʾān became the “book of guidance and life”; not just theoretical issues; The theme that it is a branch of science that produces solutions to individual and social problems has been brought to the agenda more. Especially in geographies affected by the Menar school and exposed to colonization, the Qurʾān and the related science of tafsīr are subject to re-reading; It is seen that it has gained functionality again as a source of information that “produces value” in different areas of life such as political, social, economic and education. Indonesians, who had a great struggle for independence and freedom in the 20th century, started to solve their own problems on this axis as a part of this process. In this study, the doctrine of Merhametizm (Marhamism), which was developed by the young leader of Bukittinggi of the Council of Indonesian Muslim Associations Darwis Thaib’s (1927-2008) texts of the Qurʾān and the basic starting points of socialism, against Sukarno’s (d. 1970) models such as Marhaenism and Tan Malaka’s (d. 1949) Murbaism was examined. Accordingly, a number of issues such as the relevance of Mercy to the science of tafsīr, the possibility of grounding it with revelation, the internal and external dynamics that were effective in the development of this thought, and the pros and cons of producing similar doctrines constitute the main subjects of our research. Darwis Thaib refers to Surah Beled as the basis of the doctrine of Mercy. According to him, “the struggle for freedom, independence and independence”, “social solidarity, cooperation and cooperation”, “the ability to empathize and think about others”, “love and respect”; Themes such as “the understanding of unity and togetherness” form the basis of the concept of “Social Justice”. Thus, Darwis Thaib came to the fore in Indonesia as the founder of a doctrine that we can call a kind of “practical commentary” by examining the theme of mercy, one of the key concepts of the Qurʾān, on a social and political level. Darwis Thaib stated that overcoming the “aqaba” (steep slope/hill) mentioned in the aforementioned surah requires serious effort and sacrifice and suggested that Muslims make this an agenda item. In our opinion, such efforts are meaningful and valuable as long as they do not conflict with the other main concepts of the Qurʾān. As a matter of fact, Buya Hamka (d. 1981) expressed his regrets that the doctrine of Mercy remained obsolete and criticized the politicians who did not take care of it. It is a fact that every step taken for the correct understanding of the Qurʾān is valuable, and it is equally necessary to prod","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129765112","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}

{"title":"Nur Vergin’in Din Sosyolojisi","authors":"Hurşit Yılmaz","doi":"10.55709/tsbsbildirilerdergisi.351","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.351","url":null,"abstract":"Nur Vergin has left an important legacy of thought on behalf of the social sciences literature of our country with her works based on her academic and intellectual background. A rough overview of the content of this legacy reveals a wide range of ideas produced under the headings of politics-religion relationship, urbanization and political attitudes, social change and family, civil society, secularism, political system debates, etc. Vergin's ideas in the field of sociology of politics and religion are particularly prominent aspects of this legacy. Analyzing Vergin's legacy from different perspectives in various areas of sociology will provide essential gains for the social sciences literature of our country. In this respect, the subject of this study is Vergin's ideas in the sociology of religion. The main problem of the study can be summarized with the following question: \"What are Nur Vergin's thoughts on the relationship between religion, politics, and society, and what is the place of these thoughts in the Turkish sociological tradition?\". My study aims to address the ideas on the relationship between religion, politics, and society in Vergin's works from the perspective of the sociology of religion and to pave the way for new studies and discussions on her works. The importance of the study is that it will be a pioneering work in this field due to the limited number of studies on Nur Vergin's works and will pave the way for new discussions on his thoughts. A qualitative research method was used in this study. Therefore, qualitative data collection techniques were utilized. The data obtained were analyzed and evaluated descriptively and in terms of content. First, Vergin's life, works, cultural and intellectual background, social science understanding, and methodology are discussed. Afterward, the studies produced by Vergin within the scope of the sociology of religion were analyzed. With this study, it is understood that Nur Vergin aims to analyze social phenomena at the macro level by following the course of historical change within historical integrity and without ignoring the relationality between them. In this respect, it has been observed that Vergin analyzes issues such as secularism, Alevism, the relationship between religion and social change, etc., which are the subjects of her sociology of religion studies, with a long-term approach, in the plan of historical continuity and parallel with the verstéhenian tradition. In this respect, Vergin's approach to the phenomenon of religion is within the framework of the new axis, which constitutes an alternative to the evolutionary positivist approach, which was the dominant paradigm in the Turkish sociological tradition in the 1970s and 80s, and which manifested itself in names such as Şerif Mardin and Nilüfer Göle.\u0000* This paper is based on the master's thesis study titled \"Nur Vergin's Sociology of Religion\" conducted under the supervision of Prof. Dr. Celaleddin Çelik at Erciyes Universit","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130955389","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}

{"title":"Şeyhülislamlık Arşivi Evrakı ve Binalarının Serencâmı","authors":"Esra Yıldız","doi":"10.55709/tsbsbildirilerdergisi.277","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.277","url":null,"abstract":"The Ottoman Empire made the Shaykh al-Islam an institution, inherited from the previous Islamic states. The institution, which had existed since the foundation of the state, was moved to a fixed and detached place with the abolition of the Janissary Corps in 1826. With its transfer to the Aga Gate in 1827, the fatwa service was also carried out in this place, and in 1836 it was moved to the Bab al-Meshihat, where the kazasker (military judge) and the Istanbul Qadi (judge) Fatwahana (fatwa office) were located. This institution, which formed the Ottoman Ilmiye class and the religious bureaucracy, in the historical process it has been called by various names such as \"Shaykh al-Islam,\" \"Bab al-Mashihat,\" \"Bab al-Fatwa,\" \"Ilmiye Department,\" \"Mashihat,\" \"Mashihat Department,\" Mashihat Office,” “Mashihat al-Islamiyyah,” “Fatwahana” and “Fatwahana al-Ali.” After the Tanzimat, the Shaykh al-Islam Institution, along with others, took its place in the bureaucratic structure of the state and was organized systematically. The institution, which had been operating with its religious, legal, and educational units in the historical process, had carried out the duties of the Presidency of Religious Affairs, the Ministry of Justice, and the Ministry of National Education. Then it transferred some of its obligations, authorities, and responsibilities to the newly established ministries due to the changes in the state structure in 1900-1924. The Meshihat Archive, which contains the scientific heritage of Shayk al-Islam Institution, is the most valuable resource that carries the bureaucratic structure, organizational system, and official correspondence, namely the diplomacy of the institution. The architectural structure of the institutional buildings, the bureaucratic structure of the institution, and its functioning have survived to the present thanks to these documents. In this study, the spatial adventure witnessed by the Bab al-Meshihat during the transition from Shayk al-Islam to the Istanbul Mufti and the fate of 5,454 registers and over one million documents in the Shayk al-Islam Archive were discussed in detail. Methodologically, the study was based on the microhistory approach. With the microhistory approach, which means clarifying the lived events based on the details, the journey of the Meshihat Authority and the archive documents to the present has been revealed, particularly the records of the Shayk al-Islam archive. As a result, it has been determined that the archive registers and documents have not reached the present due to the fire, repair, renovation, and restorations of the Meshihat Authority, which had a vast organizational structure, including committee of fatwas, religious edicts, the council of juridical investigations, office of student affairs and student welfare council, council for the examination of manuscripts and religious texts, the council of religious scholars, correspondence department, academic affairs department, orphan funds, ","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116549618","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}

{"title":"An Evaluation of Caetani's Views on the Prophet Muḥammad's Marriage to Zaynab bint Jahsh","authors":"Zeynep Betül Önder Arpa","doi":"10.55709/tsbsbildirilerdergisi.385","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.385","url":null,"abstract":"Orientalism studies, which have been given importance in the Western world since the last quarter of the 18th century, were considered important in Italy as well as in the whole West. After the translation of Annali Dell'Islām by one of the most important representatives of Italian orientalism, Leone Caetani's with the name of Islamic History by Hüseyin Cahid Yalçın, this work became well-known in Turkiye and made an impact in scientific circles. So much that this translated work caused outrage in the public opinion of the Republic of Turkiye. Leone Caetani has significantly benefited from the sources of Islamic history in his work that he created over many years. Sometimes he remained faithful to the traditional Islamic understanding of history, but sometimes he tried to enrich his expressions with fiction that did not reflect the facts. However, while doing this, he also used disrespectful expressions towards the Prophet. He put forward many wrong views about the life of the Prophet. Some of them are about the family life and marriages of the Prophet of Islam. Along with these determinations, the main aim of our study is to determine the issues that the Italian orientalist Caetani discussed the marriage of the Prophet with Zaynab bint Jahsh, to examine their correspondence and accuracy in Islamic historical sources, and to identify the points where Caetani contradicted himself. As a matter of fact, the issue of the Prophet's marriage with Zaynab has remarkable aspects, and Orientalists also emphasize this issue. While doing this, we briefly touched upon the evaluations of Leone Caetani in his study, which is the primary source of our work, about the Prophet's wives and marriages. In the continuation, in the main body of our notification, we have included the rumors and evaluations in Caetani’s work about Propet’s marriage with Zaynab. We examined whether these narratives have equivalents in the main sources of Islamic history and made analyzes, criticisms, and evaluations over his narrations. We consulted the works of Ibn Hishām, al-Ṭabarī, and al-Wāqidī, whom Caetani referred to as sources. As a result, in this voluminous work of Caetani, which was prepared as a result of years of hard work, it can be seen that he could not maintain objectivity in his statements about Muḥammad’s marriage with Zaynab, it is understood that he made insulting accusations against Muḥammad on this subject and produced stories that were the product of his own imagination. As a matter of fact, the fact that he reduced this marriage, which had important consequences in terms of Islamic family law, to simple and human interests, shows that Caetani acted with prejudice in this regard.","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125744526","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}

{"title":"The Effects of Mawlavi Lodges of Istanbul on Ottoman Musical Art","authors":"Muhammet Sevinç","doi":"10.55709/tsbsbildirilerdergisi.548","DOIUrl":"https://doi.org/10.55709/tsbsbildirilerdergisi.548","url":null,"abstract":"This study focuses on the effects of Mawlawi Lodges of Istanbul, which were one of the central places of the ideas and teachings of the Mawlawi order during the Ottoman period and which stood out with the artists they trained in different fields of art, on Ottoman music. Mawlawi Lodges, which were a center of culture, knowledge, wisdom, and education with their religious, linguistic, literary, musical, cultural, and artistic education in a serious artistic discipline, as well as an academy and conservatory, and which trained great writers, poets, masnawîkhans, intellectuals, musicians, painters, calligraphers, illuminators and craftsmen, occupied an important place in Ottoman intellectual life. In this context, Mawlawi Lodges of Istanbul were one of the most important institutional channels that shaped Ottoman musical life, especially with the musicians they trained. In this respect, determining the influence of Mawlawi Lodges of Istanbul on Ottoman music is very important in terms of understanding the development processes of both Turkish religious music and classical Turkish music. When considered in the specific case of Istanbul, Mawlawism began to show its influence in the capital with the establishment of Galata Mawlawi Lodge in 1491, and the subsequent establishment of Yenikapı, Beşiktaş (Bahariye), Kasımpaşa and Üsküdar Mawlawi Lodges became important institutions that influenced both the cultural and artistic life of Istanbul. Artists trained in Mawlawi Lodges of Istanbul, especially in Galata and Yenikapı Mawlawi Lodges, created works that left their mark on the periods they lived in. In this sense, this study aims to understand a cross-section of Ottoman musical life through the examples of musicians trained in Mawlawi Lodges of Istanbul. The study was conducted within the framework of qualitative research method. Primary and secondary sources were accessed by scanning the literature on the subject with the documentation technique. While the subject was spatially limited to Mawlawi Lodges of Istanbul, the 15th-20th centuries were taken into consideration temporally. Considering the historical data, the music artists trained in the aforementioned Mawlawi Lodges and their spheres of influence were evaluated in the context of the artistic network they created. As a result of the research, it was seen that the Mawlawi Lodges, which started to take a place in the cultural life of Istanbul from the 15th century onwards, both increased in number and formed active circles in many fields of art, especially music. The close relations between Mawlawism and the Ottoman court elevated Mawlawi Lodges to an important position in Ottoman musical life. The Ottoman Sultans Selim III and Mahmut II, who had a great influence on the development of Turkish music and were known as poets, composers, and musicians, were both Mevlevîs affiliated with the Galata Mawlawi Lodge. These sultans especially revived the Mawlawi Lodges, patronized Mawlawi musicians in th","PeriodicalId":286866,"journal":{"name":"TSBS Bildiriler Dergisi","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130324881","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}