Journal articles on the topic 'Turkish Sermons'
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1
Gürlesin, Ömer F. "Understanding the Political and Religious Implications of Turkish Civil Religion in The Netherlands: A Critical Discourse Analysis of ISN Friday Sermons." Religions 14, no. 8 (August 1, 2023): 990. http://dx.doi.org/10.3390/rel14080990.
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Civil religion encompasses the implicit religious values of a nation manifested through public rituals, symbols, and ceremonies at significant locations and on special occasions. The emergence of new religious symbolisms reflects the evolving structure of religious authority. The Islamic Foundation Netherlands (Islamitische Stichting Nederland (ISN)), the largest mosque umbrella organization in the Netherlands, holds significant influence in shaping the religious beliefs and ethical standards of the Turkish–Dutch Muslim community. Furthermore, the ISN possesses the ability to construct and authenticate discourses that redefine the conceptualization of the ‘self’ and the ‘other.’ In early 2017, following increased criticism of sermons written by the Turkish Presidency of Religious Affairs (PRA/Diyanet) in the Netherlands, the ISN, as the Dutch branch of Diyanet, started composing its own Friday sermons in both Turkish and Dutch. This article aims to examine the discursive features of the Friday sermons delivered between 1 January 2017 and 1 January 2023 and explore their connection to civil religion. The study employs Fairclough’s three-dimensional critical discourse analysis (CDA) framework and Wodak’s discourse–historical approach (DHA) to analyze the Friday sermons. The findings reveal that the civil religious discourses advanced by the ISN possess both unifying and divisive potential. However, the collected empirical evidence suggests that state-sponsored civil religion, emphasizing Turkish nationalism and Islamism, dominates the liberal and pluralistic form of civil religion.
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Yilmaz, Ihsan, Mustafa Demir, and Nicholas Morieson. "Religion in Creating Populist Appeal: Islamist Populism and Civilizationism in the Friday Sermons of Turkey’s Diyanet." Religions 12, no. 5 (May 18, 2021): 359. http://dx.doi.org/10.3390/rel12050359.
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Drawing on the extant literature on populism, we aim to flesh out how populists in power utilize religion and related state resources in setting up aggressive, multidimensional religious populist “us” versus “them” binaries. We focus on Turkey as our case and argue that by instrumentalizing the Diyanet (Turkey’s Presidency of Religious Affairs), the authoritarian Islamists in power have been able to consolidate manufactured populist dichotomies via the Diyanet’s weekly Friday sermons. Populists’ control and use of a state institution to propagate populist civilizationist narratives and construct antagonistic binaries are underexamined in the literature. Therefore, by examining Turkish populists’ use of the Diyanet, this paper will make a general contribution to the extant literature on religion and populism. Furthermore, by analyzing the Diyanet’s weekly Friday sermons from the last ten years we demonstrate how different aspects of populism—its horizontal, vertical, and civilizational dimensions—have become embedded in the Diyanet’s Friday sermons. Equally, this paper shows how these sermons have been tailored to facilitate the populist appeal of Erdoğan’s Islamist regime. Through the Friday sermons, the majority—Sunni Muslim Turks are presented with statements that evoke negative emotions and play on their specific fears, their sense of victimhood and through which their anxieties—real and imagined—are revived and used to construct populist binaries to construct and mobilize the people in support of an authoritarian Islamist regime purported to be fighting a “civilizational enemy” on behalf of “the people”. Finally, drawing on insights from the Turkish case, we illustrate how the “hosting” function of the civilizational aspect plays a vital role in tailoring internal (vertical and horizontal) religious populist binaries.
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Yilmaz, Ihsan, and Ismail Albayrak. "Instrumentalization of Religious Conspiracy Theories in Politics of Victimhood: Narrative of Turkey’s Directorate of Religious Affairs." Religions 12, no. 10 (October 8, 2021): 841. http://dx.doi.org/10.3390/rel12100841.
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While victimhood has been studied from very different perspectives, the question how secular nation states have instrumentalised religion for the politics of victimhood has not been studied. This paper addresses this gap in the literature on victimhood by analysing the empirical case of Turkey. As is well known, the constitutionally secular Turkish state, first under the rule of the Kemalists and now Erdoganists, has been using the Directorate of Religious Affairs (Diyanet) to propagate the state ideology to the faithful. This paper shows that the Turkish state has recently been using Islam to construct and disseminate a religious victimhood narrative, mainly based on conspiracy theories via the Diyanet’s Friday sermons. To do this, the article investigates the texts, such as the sermons produced by the Diyanet that are read verbatim, in every mosque in Turkey during Friday prayers that are attended by more than half of the adult male population. The paper contributes to the victimhood literature by showing how religion, i.e., Islam, has been instrumentalised by a secular state in the construction of an Islamist populist and civilisationist victimhood narrative. Further studies are needed to see if and to what extent the Islamist victimhood narrative of the Turkish state has been impactful on the mosque-goers in the country.
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Richardson, Bill T. "Are We Speaking the Same Language? The Influence of Scripture Translations on How Christians and Muslims Talk about God." Bible Translator 70, no. 1 (April 2019): 16–34. http://dx.doi.org/10.1177/2051677018824774.
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The publication of the Turkish Common Language translation in 2001 ( Kutsal Kitap) helped Protestant Christians in Turkey develop their own unique subdialect of Turkish for discussing religious and theological topics. Consequently, there is now a kind of language barrier between Christians and the average Muslim. I evaluated a variety of written texts and oral discourse produced by Turkish Muslims as well as translations of the Qur’an. With regard to the names and forms of address used for God, I found that usage in Turkish closely correlates with the Arabic of the Qur’an. I also found that dialogue in Christian sermons and texts also closely corresponds with the translation choices made in the 2001 Turkish Bible. I conclude that where subdialects are sufficiently diverse, a different translation for each dialect or social group will be helpful for the society as a whole.
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Yilmaz, Ihsan, Ismail Albayrak, and Omer Erturk. "Use of Religion in Blame Avoidance in a Competitive Authoritarian Regime: Turkish Directorate of Religious Affairs (Diyanet)." Religions 13, no. 10 (September 20, 2022): 876. http://dx.doi.org/10.3390/rel13100876.
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Blame avoidance has been one of the most applied strategies by policy makers in both democratic and non-democratic regimes to avoid responsibility and accountability in cases of failure and tragic events. It is also known that politicians have used religion for Machiavellian purposes, as exactly advised by Machiavelli. However, a systematic empirical analysis of how religion is used for blame avoidance by politicians has not been conducted. In this article, we aim to address this gap by examining the empirical data derived from the weekly Friday sermon texts produced by Turkey’s Directorate of Religious Affairs and delivered in more than 90 thousand mosques every week to a large segment of the population in Turkey, where the majority claims to be religious. Starting with its violent response to the peaceful Gezi protests in 2013, the ruling AKP has opened up a new phase in Turkish political history by resorting to civilizational populism: it blamed the Western world for financing and masterminding the protests, using the protestors as internal pawns to attack Turkey and the Muslim World, suppressed the protests brutally and entered into a populist authoritarian regime. Our paper shows, following this turn, how the Diyanet sermons started using religion to help with the AKP’s blame avoidance. The Diyanet either parroted the AKP’s conspiratorial narrative or tried to convince the citizens that all negativities are works of God and with these humans are being tested by God. The AKP’s use of religion to avoid blame is a text-book case of how both a religious institution and religious discourse can be used to help the incumbent avoid responsibility. Whenever, there was a problem that would the AKP votes, the Diyanet’s sermons tried to shift the blame to either God or citizens or conspiratorial enemies.
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Walton, Jeremy F. "Pulpit, Mosque and Nation: Turkish Friday Sermons as Text and Ritual." Journal of Contemporary Religion 38, no. 1 (January 2, 2023): 180–83. http://dx.doi.org/10.1080/13537903.2022.2127568.
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Sukhareva, Svitlana. "Польскоязычная политическая проза эпохи Барокко: к вопросу жанра." Bibliotekarz Podlaski. Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 42, no. 1 (March 30, 2019): 115–28. http://dx.doi.org/10.36770/bp.42.
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The article analyzes the genre features of selected Polish-language political prose from the Baroque period. It examines works of Tomasz Młodzianowski, Szymon Starowolski, Łukasz Opaliński, Eugeniusz Galiatowski, Melecjusz Smotrycki and other writers of that time. The general and individual characteristics of political writings are presented in a form of brochures, sermons, orations, teachings, dialogues etc. The author pays special attention to their thematic diversity – from anti-Turkish literature to Moscow imperial propaganda and examples of the Sarmatian ideology.
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Yilmaz, Ihsan, and Omer F. Erturk. "Pro-Violence Sermons of a Secular State: Turkey’s Diyanet on Islamist Militarism, Jihadism and Glorification of Martyrdom." Religions 12, no. 8 (August 18, 2021): 659. http://dx.doi.org/10.3390/rel12080659.
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The literature on martyrdom has not, so far, systematically analysed a constitutionally secular state’s extensive use of religion in propagating martyrdom narratives by using state-controlled religious institutions. This paper addresses this gap in martyrdom literature. In addition, even though some studies have analysed how martyrdom narratives have been used for political purposes in Turkey for mythmaking and building a collective memory, a religious institution’s active use by the state for the purposes of mythmaking and collective memory building has not been studied. This paper shows that the contents of the Friday sermons, that reach at least 50 percent of the country’s adult males every week, have moved from Turkish nationalist understanding of militarism and martyrdom to more radical, Islamist and pro-violence interpretations that actively promote dying for the nation, homeland, religion and God. The sermons also emphasise that new generations must be raised with this pro-violence religious spirit, which is also novel.
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Gibbon, James. "God is great, God is good: Teaching god concepts in Turkish Islamic sermons." Poetics 36, no. 5-6 (October 2008): 389–403. http://dx.doi.org/10.1016/j.poetic.2008.06.009.
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KIRMIT, Ömer Faruk. "MEHMET AKIF ERSOY IN THE PERIOD OF NATIONAL STRUGGLE." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 12 (March 25, 2022): 41–52. http://dx.doi.org/10.46291/newera.171.
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In the histories of nations, there are people whose names are written in gold letters and whose names are always remembered with pride and gratitude. In Turkish history, one of the foremost among them was Mehmet Akif Ersoy. He is the author of the National Anthem, the national and country poet, a great idea man. He was born in Istanbul in 1873 and died in Istanbul in 1935. He saw the last period of the Ottoman Empire and lived the first years of the Republic. It has not only emerged with its literary aspect, but has also been adopted and loved by the Turkish nation because it is sensitive to all the problems of the society. Mehmet Akif is a person with high moral character as well. He is a devout, patriotic person who defends the religious and national values he believes in, and does not spare his word no matter what. Akif, made a great contribution to the Turkish National Struggle that took place between 1919-1922, both with his pen and with his sermons. He encouraged the people to join the National Struggle. Mehmet Akif Ersoy, with his life and literary personality, influenced many people both in his own time and afterwards. Many articles have been written about him, his life, his contributions to literature, his importance in Turkish history, etc. Various studies have been conducted on such topics as. With this study, the support and benefits of Mehmet Akif during the National Struggle Period were tried to be clarified. The support that Mehmet Akif Ersoy gave during the National Struggle Period was not examined in detail, as the scope and limitations of the study were taken into account, and it was tried to be revealed only in general terms. Keywords Mehmet Akif Ersoy, Poet, Turkish National Anthem, National Struggle Period, The Republic of Turkey.
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Hassan, Mona. "Women at the Intersection of Turkish Politics, Religion, and Education: The Unexpected Path to Becoming a State- Sponsored Female Preacher." Comparative Islamic Studies 5, no. 1 (July 10, 2011): 111–30. http://dx.doi.org/10.1558/cis.v5i1.111.
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This article elucidates how increased religious educational opportunities for girls over the past few decades, sparked by Turkey’s transition from single-party rule to a multi-party political system, has fostered the development of state-sponsored female preachers (who are entrusted with giving mosque sermons and legal responsa) at the same time that contemporary Turkish politics and the vigorously contested place of Islam, Islamic education, and practicing Muslims in an assertively secular system has impinged upon and redirected their lives in surprising ways. Analyzed through the comparative lens of successive generations of female students, the continuous contestation over the appropriate place of religion – and particularly its instruction and social visibility – amid secular state apparatuses has both opened and contracted professional opportunities for Turkey’s state-sponsored female preachers.
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Saetov, I. G. "Mehmet Zahid Kotku and the Iskander Pasha Jamaat: Sufis between Islam, Politics and Holdings." Minbar. Islamic Studies 12, no. 4 (January 12, 2020): 906–23. http://dx.doi.org/10.31162/2618-9569-2019-12-4-906-923.
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The paper follows the path of development (and degradation) of the Iskander Pasha Jamaat, emerged from one of the branches of the Naqshbandi tariqa during the democratization process in Turkey in the second half of the 20th century. Originally an underground brotherhood, the community became a kind of an “invisible” university for many individuals in Turkish politics and public life. The community contributed to the emergence of parties of political Islam. After it parted with its leadership, it almost became a party itself, but was eventually reduced to a holding group and an interest circle. The study is based on a wide range of sources and research literature, including the following primary sources: the books and sermons of Mehmet Zahid Kotku and Esad Coşan, statements of Nureddin Coşan, biographical publications of the sheikhs’ students, and also an interview the author conducted with the leadership of the foundation affi liated with the jamaat.The author declares that there is no conflict of interest.
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Gürlesin, Ömer Faruk. "Major Socio–Political Factors that Impact on the Changing Role, Perception and Image of Imams among Dutch–Turkish Muslims." Education Sciences 9, no. 3 (June 26, 2019): 162. http://dx.doi.org/10.3390/educsci9030162.
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Public debates in the Netherlands assume there is an inherent tension between the traditional task of the imam and his tasks in the secularized Dutch society. Studies of the effect of age and generation on religiosity report that intense religious changes are taking place among second-generation migrants. But the direction of this change is interpreted differently by scholars. A majority of scholars indicate that second-generation migrants consider themselves more ‘Muslim’ and are more concerned about the traditional sources of religious authority. Other studies report that there is an ongoing pattern of secularization among Muslims in Europe and that second-generation migrants consider themselves less concerned about the traditional and popular sources of religious leadership and authority. In relation to the findings of my PhD study, in this contribution, I elaborate on several factors to shed some light on the possible reasons behind these different findings. These factors are, in turn, the lack of language skills and knowledge of the local culture, the politization of Diyanet’s institutional culture, and the secularization of young immigrant identity. While discussing these factors, I evaluated their role in the formation of the public image of imams. The results indicate that the image of the imam in Dutch–Turkish Muslim communities is not uniform. On the one hand, there are the educated interviewees and spiritually oriented respondents, who generally criticize the ignorance of most imams and the irrelevance of their sermons to young Muslims in Europe. On the other hand, there are the less educated respondents and the respondents who strongly experience popular religiosity, who do not question the authority of imams. The image of the imam in the minds of the majority of Dutch–Turkish Muslims is positive and retains its authority.
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Babović, Dželila, and Madžida Mašić. "Literary Heritage of Bosnia and Herzegovina." Prilozi za orijentalnu filologiju, no. 70 (November 30, 2021): 185–207. http://dx.doi.org/10.48116/issn.2303-8586.2020.70.185.
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The manuscript collection of the Specialized Library “Behram-beg” in Tuzla contains 131 manuscript codices written in Arabic, Turkish, Persian and Bosnian. The largest part of the collection consists of manuscripts of the Qur’an, works from the Qur’anic disciplines, hadith sciences, Islamic law, dogmatics, prayers, sermons, grammar, lexicography and belles lettres. Of particular value to this collection are the works of Bosniak authors and works by other authors copied by Bosniaks, as well as works that are rarely found in other manuscriptcollections and those written in Arabic script in the Bosnian language. Of the total number of manuscripts stored in the collection of the Behram-beg library, 78 have been digitised. We will present a part of these manuscripts in this paper, trying to draw attention to the growing importance of digital data processing and storage with the aim of valid protection, study and valorization of written heritage. Digital archives as safe places of storage on the one hand, and top presenters of cultural heritage to a large number of users on the other, can reliably guarantee that times of “archival silence” have passed and that the manuscript treasure will experience its reaffirmation and increasingly arouse the interest of researchers and scientists around the world.
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Mehtić, Halil. "The analysis of the manuscripts by Mehmed Handžić “Unvanul-hikme vel-mevizatul-haseneh” with a special look at Sherhu ayetin ve tefsiruha." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 2 (December 15, 2004): 37–48. http://dx.doi.org/10.51728/issn.2637-1480.2004.37.
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Inside the Ghazi Husrev-beg’s Library is a manuscripts under the reference number 6966 which hasn’t been studied to date and as such is unknown to the wider reading public. On this occasion we are presenting it to the public for the first time. The manuscript is entitled Unvanul-hikme vel-mevizatul-hasene. It was written by Muhammed El-Handži el-Bosnevi (1906-1944), who was an renowned Bosnian alim in several Islamic disciplines, a historian, a writer and a translator from Arabic and Turkish. He wrote in Bosnian and Arabic. The main characteristics of the manuscript: L. 27; 24,5 X 20 (19,5 X 12); 22 lines. Large print. Black ink. The headings of each paragraph are written in black ink on lined notebook paper. Hard binding (cardboard). Autograph manuscript. Donated to the library by the author’s brother Mustafa Handžić from Sarajevo. The manuscript consists of fifteen sermons which the author had, at one time, delivered in two Sarajevo mosques. As a part of this manuscript, we have singled out, for this occasion, a theme entitled Sherhu ayetin ve tefsiruha, in which the author comments on the 65th verse of the sura En-Nisa.’ With his commentary the author wished to emphasise the obligatory importance of following the practice of Allah’s Prophet s.a.w.s., as well as some deviant occurrences among the Muslims of that time in respect to the fulfilment of religious obligations and the essential understanding of belief.
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عثمانی, مژگان. "Critical Analysis of the First Part of Mowlana's Biography." ghalib quarterly journal 13, no. 2 (June 29, 2024): 147–68. http://dx.doi.org/10.58342/ghalibqj.v.13.i.2.8.
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The biographical account of Mowlana Jalaluddin Muhammad Balkhi, relying on ancient biographical sources and the general principle that the earliest manuscripts are the most authentic, has discredited many biographers who have not taken a critical and scientific approach to it. This research, based on credible sources, adopts a critical perspective on Mowlana's life, events, and experiences. The present study examines the first half of Mowlana’s life, which is divided into two parts: the first part covers Mowlana's birth until his education in jurisprudence and his role in delivering sermons and teaching sessions; the second part focuses on the development of ascetic Sufism with the guidance of Sayed Burhan al-Din Muhaqqiq Tirmidhi, which can be seen as a precursor to Mowlana’s later period of passionate mysticism. This research addresses the question: Was Mowlana the mystic, solely product of Shams Tabrizi's mystical teachings, or did the companionship of mentors like Sayed Burhan al-Din Muhaqqiq Tirmidhi, along with studying under teachers like Ibn al-Adim and others, as well as the influence of sociological factors such as political, social, geographical, and historical conditions, play an undeniable role in Mowlana's becoming a mystic? The findings indicate that despite the views of some Turkish and Western Rumi scholars, Mowlana’s birthplace was the city of Balkh, not Vakhsh. Additionally, Mowlana's process of spiritual asceticism and mystical path began before his meeting with Shams, guided by Burhan al-Din Muhaqqiq Tirmidhi.
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Zhigalova, Natal’ia Eduardovna. "Ottoman Presence in Thessalonike in 1387–1402: The View of Late Byzantine Intellectuals." Античная древность и средние века 50 (2022): 341–56. http://dx.doi.org/10.15826/adsv.2022.50.020.
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This article addresses the views of Late Byzantine writers on the problem of the Ottoman presence in Thessalonike in 1387–1402. Taking the materials from the works of the archbishops of the city Isidore Glabas (1380–1396) and Symeon (1416/17–1429), as well as Manuel Palaiologos, the governor of Thessalonike in 1382–1387, into account, this study analyses the circumstances that preceded the surrender of the city to the Ottomans, as well as the reasons that led to the transfer of Thessalonike under the rule of the Turks. The author concludes that the lack of assistance from Constantinople, the hardships of the siege (1383–1387), and the flight from the city of Despot Manuel and Archbishop Isidore Glabas led to the voluntary surrender of Thessalonike to the Turks. There were no significant changes in the city administration, and the city council continued working. However, in defiance of the agreement providing the Christian population of Thessalonike with a number of tax benefits and religious immunity, many churches in the city were looted, and the townspeople soon lost the previously promised tax privileges and were obliged to pay the “blood tax,” i. e. to participate in the devşirme system. Trying to turn their flocks away from cooperation with the Ottoman conquerors, the archbishops in their sermons urged the townspeople to avoid contact with the Turks and condemned marriages with Muslims contracted in Thessalonike as these, in their opinion, threatened the Romaioi’s religious identity. However, under the conditions of Thessalonike being under the rule of the Ottomans, the Turkish settlers actively developing the nearby lands, and the Romaioi having to interact with the Turks, the exhortations of church hierarchs did not find a response from the population wanting calm and peaceful life.
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Omarova, Saule. "THE DIDACTIC ESSENCE OF TURKIC PEOPLES’ POETRY." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 1 (March 24, 2022): 84–94. http://dx.doi.org/10.55808/1999-4214.2022-1.09.
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The article considers didactic motives in the works of the great thinkers of Turkic folk literature N.Ganzhaui, A. Navoi, A. Kunanbayuly. The problems of teaching poets, comprehensive education and development of intelligence, instilling moral qualities are compared and analyzed. There are edifying Gazelles, philosophical thoughts aimed at educating the younger generation with such moral qualities as diligence, humanism, patriotism, kindness, truthfulness, justice, honesty. Attention is drawn to the fact that in works representing scientific, philosophical, moral, religious ideas related to the didactic genre, and sermons, edification, a bundle, opinion, conclusion, commandment, sermon, propaganda, and not an artistic image and image prevail. Azirbayzhan, Uzbek People's statesman, the outstanding thinker N.Ganzhaui and A. Nauai are the pinnacle of Kazakh poetry, they say that the brilliant poet Abai Kunanbayev recognized himself as a teacher and received spiritual nourishment from their pearls.In Kazakh literature, it is proved by examples that "Karasozderi" and Abai's poems are traditional continuations of oriental didactic works.
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Hanebrink, Paul. "Islam, Anti-Communism, and Christian Civilization: The Ottoman Menace in Interwar Hungary." Austrian History Yearbook 40 (April 2009): 114–24. http://dx.doi.org/10.1017/s0067237809000101.
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On 4 October 1948, József Cardinal Mindszenty preached a sermon for the rosary feast in front of 35,000 Catholic faithful. He began by reminding his congregation of the origins of the feast day that they were celebrating: the victory of Europe's Christian states over the Ottoman Turkish fleet at the naval battle of Lepanto in 1571. This great victory in the struggle of universal Christendom against the infidel enemy recalled to Mindszenty a second, more particularly Hungarian parallel: the victory of Habsburg forces over the Ottoman Turkish enemy at the battle of Temesvár in 1716. “Hungarian history recalls too such a rosary victory—the Hungarian Christians won it over the Turks in 1716 at Temesvár.” Both military victories represented moments when Europeans had repelled a force seen at the time, and ever after, as hostile to Christian civilization.
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Rasulova, L. "TYPES OF NOMINAL COMBINATIONS IN THE LANGUAGE OF “CODEX CUMANICUS”." Tiltanym, no. 4 (December 30, 2022): 51–60. http://dx.doi.org/10.55491/2411-6076-2022-4-51-60.
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"Codex Cumanicus" is the first Turkic work that was written in the Latin alphabet in the late 13th-early 14th century and has come down to our time. The work consists of Italian and German sections, which differ from each other in terms of their subject and the purpose of writing. The Italian part (55 pages) is believed to have been written in the region between the lower Volga and the Crimea, by Italian merchants or Franciscan monks. The second part, the German part (27 pages), consists of a German-Kipchak dictionary, a translation from the "Bible", Christian songs, sermons, aphorisms, 47 riddles and proverbs related to Kipchak folklore. A single copy of the work is currently preserved in the library of San Marco, Italy. Examining the grammatical structure of the work not only gives us rich information about the development of the Kipchak language, their history and culture in the XIII-XIV centuries, but also allows us to study the laws of development between the Turkic languages in that period. In this article, the characteristic features of nominal combinations used in "Codex Cumanicus" are studied. At the same time, the meaning of word groups that are not included in word combinations is determined. The word combinations used in the language of the monument were divided into different types and each of them will be analyzed based on individual examples.
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Ford, Judy A. "Saracens and Turks in William Caxton’s The Golden Legend." Journal of Transcultural Medieval Studies 2, no. 2 (December 1, 2015): 221–43. http://dx.doi.org/10.1515/jtms-2015-0018.
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Abstract In the late fifteenth century, William Caxton translated into English and published a version of the best-known collection of saints’ lives in medieval Europe, the Legenda aurea. It was the longest and most expensive book he ever produced. Caxton used various sources, including Latin and French versions of the Legenda, to create a collection accessible to the book-buying public who were literate in the vernacular in late-fifteenth and early sixteenth-century England. The Golden Legend includes fifteen lives that incorporate Saracens or Turks into their narratives. It describes their interactions with Christians, both peaceful and violent, as well as their capacity for conversion. The depiction of Muslims in this popular sermon collection would have formed part of the cultural construction of Islamic people in England at the turn of the sixteenth century.
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Schmuck, Stephan. "From Sermon to Play: Literary Representations of ‘Turks’ in Renaissance England 1550-1625." Literature Compass 2, no. 1 (January 2005): **. http://dx.doi.org/10.1111/j.1741-4113.2006.00156.x.
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Georgiou, Constantinos. "Ordinavi armatam sancte unionis: Clement VI’s Sermon on the Dauphin Humbert II of Viennois’s Leadership of the Christian Armada against the Turks, 1345." Crusades 15, no. 1 (December 31, 2016): 157–75. http://dx.doi.org/10.1080/28327861.2016.12220067.
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Carol, Sarah, and Lukas Hofheinz. "A Content Analysis of the Friday Sermons of the Turkish-Islamic Union for Religious Affairs in Germany (DİTİB)." Politics and Religion, February 17, 2022, 1–24. http://dx.doi.org/10.1017/s1755048321000353.
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Abstract The Turkish-Islamic Union for Religious Affairs (DİTİB) runs more than 900 mosques in Germany and circulates Friday sermons in these mosques. Our analysis provides a nuanced depiction of the link to the homeland by conducting qualitative and quantitative content analyses of 481 sermons from 2011 to 2019. To what extent are relations with Turkey reflected in the sermons? And how is the concept of “home” reflected in those sermons? While homeland-related issues constitute a minority overall, the concept “home” occurs in five different contexts within these sermons: First, sermons directly refer to the homeland and norms connected to it. Second, implicit links are created by discussing events in Turkey. Third, leaving the homeland is described as an integral part of the history of Islam. The last two contexts discuss Germany as a “new home”, and build links to Turkey's Directorate of Religious Affairs (Diyanet) through its foundation.
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OPREA, Iulia-alexandra. "Negotiating Values: Diyanet and the Syrian Refugee Crisis." Journal of Balkan and Black Sea Studies, December 20, 2023. http://dx.doi.org/10.56679/balkar.1399321.
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If during the early Republican era migration was a controlled process serving nation-building, the on-going Syrian refugee crisis has reasserted, and, in the meantime, challenged Turkish national identity. This paper analyzes Diyanet’s religious narratives regarding the Syrian refugee crisis, its role in legitimizing the government’s refugee policy and the arising tensions between humanistic Islamic values and nationalism faced by the institution. Methodologically, I primarily relied on the content analysis of the Friday sermons released by Diyanet between 2011 and 2018.
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Salomoni, Fabio. "Elisabeth Ӧzdalga, Pulpit, Mosque and Nation. Turkish Friday Sermons as Text and Ritual, Edimburgh Unive." European journal of Turkish studies, September 27, 2023. http://dx.doi.org/10.4000/ejts.8135.
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Etényi, Nóra G. "Protestant “Athleta Christi” in the Propaganda of the Great Turkish War." Historical Studies on Central Europe 1, no. 1 (April 30, 2021). http://dx.doi.org/10.47074/hsce.2021-1.05.
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The unexpected death of the young Duke Georg Friedrich of Wurttemberg (1657–1685) on 18 October 1685 at the siege of Košice came as tremendous shock to the public of the Holy Roman Empire. The ducal family of Wurttemberg emphasized the principality’s participation and terrible loss in the war against the Ottoman Empire with a spectacular funeral and some carefully composed propaganda of ultimate honor.The principality of Wurttemberg traditionally maintained a special relationship with the Hungarian Lutheran nobility and citizens. The death of the duke changed the attitudes of the Hungarian Lutheran elite since the principality, which provided them with significant support, had suffered such a great loss in the political, economic and spiritual center of Upper Hungary, Košice, while the young Lutheran prince of Wurttemberg, fighting among the imperial troops, could have helped with the negotiations about the surrender of the city. The funeral speeches in the collection of sermons highlighted various aspects of the royal image, and this was complemented by a volume of fine poems compiled by professors at the University of Tübingen. The decency of the fallen Prince Georg Friedrich of Wurttemberg, which included both traditional topos and a modern set of values, represented several interdependent political interests, representing the high standard, literacy, and effectiveness of the propaganda of the War of Reconquest.
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ÖZALP, Mehmet Sıdık. "LÂMİYYETU’L-EF‘ÂL MANZUMESİ." UMDE Dini Tetkikler Dergisi, June 5, 2022. http://dx.doi.org/10.54122/umde.1064743.
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Numerous qasidahs which are famous as lamiyyah because of its rhyme lam have been written in Arabic literary. In these lamiyyahs, most of which weresaid in basît meter themes such as love of the prophet, advice, preaching, and sermons were generally handled. In this context, Ibn Mâlık wrote a qasidah called Lâmiyat al af‘âl, which deals with the conjugations and structures of verbs in the science of morphology. Since more than ten interpretations were written on the qasidah, it shows that it has an important place in Arabic literature. Dueto this importance, this study has been written with theaim of re-presenting the kasidah and its interpretations to the attention of today's academic world. As it is stated, since the qasidah deals with verbs in the science of the morfology and its famous as lâmiyyah, a brief definition of the science of morphology is made and the concepts of verb and lâmiyyah are also explained. In addition, necessary information about the interpretations of the qasidah is presented. The necessary information that passed at the classical sources about the qasidah and its author were given and the qasidah translated into Turkish. In this context, the qasidah has been reviewed under such headings as its name, manuscripts and printed copies, its interpretations, it's content and text with its Türkish translation.
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Mikó, Gyula. "„Parcite autem obsecro Lampridio Vestro in Zabanio redivivo, Dynastae spectatissimi…”." Studia Litteraria 52, no. 3-4 (July 1, 2013). http://dx.doi.org/10.37415/studia/2013/52/4194.
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Izsák Zabanius, rector (school teacher) of Szeben (Hermannstadt) told his Latin sermon on the funeral of Mihály Apafi, Duke of Transylvania. During his reign, Apafi succeeded in expelling the Hapsburgs and the Turkish from the territory of Hungary and Transylvania, so after the death of the duke, Transylvania was soon under the rule of Emperor Leopold I. This paper presents the way the leaders of Transylvania and especially the Saxons regulated by the new interests of the Western ruler, and how they immediately turned from a tradition of one and a half century.
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Vries, Marten de. "The Message of The Damascus Sermon for Muslim-Christian Relations." Journal of Rotterdam Islamic and Social Sciences 3, no. 1 (January 1, 2012). http://dx.doi.org/10.2478/jriss-2013-0003.
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AbstractThe context in which Bediüzzaman Said Nursi wrote the first version of his now famous Damascus sermon was a meeting on a continent and in an age in which Muslims were being forced to reflect on their identity due to negative interaction with non-Muslims.Meanwhile, the relationships between Muslims and non-Muslims have changed drastically. Nonetheless, not only Muslims but also Christians and even Muslims and Christians together in dialogue now have more rather than fewer reasons to be concerned about the question of how they, based on their authentic religious values, can contribute to a good society.Even the mid-20th century Turkish revision of the Damascus sermon is dated. The document does, however, offer a clarifying template that can still be highly beneficial for Muslims and Christians a century later in striving for what is beneficial for themselves and their environment while keeping their own identities in mind.Christians could also acknowledge a great deal in the six ailments and remedies the healer identifies in the “Six Words.” At the same time, it suits the spirit of the age to proceed not only via a set of major resemblances between both religions but also mutatis mutandis in connection with what is typical for each religion. As a Christian, I would like to flesh this out with “hope,” “faithfulness,” “love,” “unity,” “dignity,” and “consultation,” based on my faith, of which Jesus Christ is the centre.The challenge of today’s and tomorrow’s globalised reality that Muslims and Christians have to cope with is, for instance, to formulate a new Purifying paradigm based on the concepts listed by Nursi, designed to be fully respective of the well understood uniqueness of the other. Christian acceptance of Muslims should not depend on the extent to which they are integrated into Western society, nor should Christians be viewed by Muslims as pre-Muslims.This challenge goes further and is more difficult than striving to come to “a common word”: in fact, we will need to understand a variety of words. But if the efforts are crowned with success, this is a more valid way for Muslims and Christians - who together make up the majority of the world’s population - to be a good example for society.From a Christian point of view and that of the 20th century’s disenchantment, Nursi is overly optimistic when he suggests society can be affected by implementing religious values. Religious people and non-religious people alike in the current demographic will continue to co-exist and individually suffer from the cited and notcited maladies, and this was no different in the golden eras of yore.Nevertheless, we can point to signs of hope when we succeed together in resolving the dilemma of right-wing capitalism and liberalism on the one hand and left-wing communism and socialism on the other by means of our own religiously motivated values to allow Christians, Muslims, and others to sample a bit of the future heaven on earth.
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BATUR, Halil, and Sedat AKAY. "The Work that the Two Brothers Wrote Together in Two Languages: Maqamat al-Ahaveyn." RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, August 21, 2022. http://dx.doi.org/10.29000/rumelide.1164182.
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Literature, one of the branches of art, on the one hand, feeds the aesthetic feelings of a person, and on the other hand, it makes important contributions to his cultural, mental, and moral development. Each literary work reflects the time period in which the work was written, the social and cultural structure of the geography in which it was written, which allows us to better evaluate this period. Makamat is defined more in terms of its shape and style as the narration of a story by a narrator over an imaginary hero in an artistic style by resorting to the subtle verbal arts of the Arabic language. In Arabic literature, hijri IV. makamat, which has developed as a literary genre since the XVIII century, is primarily a sermon and oration, but over time they have also been written as educational, instructive, and sometimes entertaining works. However, over time, many other examples of makams were written outside of this style. Bediuzzaman al-Hemedani's Maqamat is considered to be the first work written in the maqamah genre. al-Hariri's work called al-Makamat is one of the best examples that has been identified with this genre. The works in question have been regarded as masterpieces of Arabic language and eloquence and have been imitated by many scholars. Halil Hulki Efendi and his brother Cemil Efendi also wrote an example of the Makamat genre together. Arabic Turkish poems are also included in the work, as well as Arabic mensur and verse sections. Therefore, the work contains texts that can be studied both from the point of view of Arabic language and eloquence, and from the point of view of Turkish literature. This work was carried out in the XX century. XII. It is based on the work called Makamat el-Ahaveyn, written by two brothers who lived in the 19th century. In our study, firstly, information about the type of makam was given, and then the authors of the work were introduced. In the next section, the work named Makamatü'l-Ahaveyn was examined in terms of form and content, and the place of the work in the makamat tradition was tried to be determined. The transcripted text of the Turkish poems in the work has been added to the end of the study.
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Calis, Richard. "The Lutheran Experience in the Ottoman Middle East: Stephan Gerlach (1546–1612) and the History of Lutheran Accommodation." English Historical Review, February 8, 2024. http://dx.doi.org/10.1093/ehr/ceae001.
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Abstract This article examines what it meant to be Lutheran in the early modern Middle East. Its point of departure is a letter in which Stephan Gerlach, a sixteenth-century Lutheran chaplain to the imperial ambassador in Istanbul, asked his superiors about the type of behaviour that befitted him as a Lutheran. Was he allowed to wear a Turkish turban to see mosques and learn about Islam? Was it permissible for him in exceptional circumstances to accept communion under both kinds from a Roman Catholic monk? Was he allowed to postpone the Sunday sermon to attend Greek Orthodox ceremonies? Reconstructing how sixteenth-century Lutherans who had business in the early modern Middle East tried to resolve such issues not only affords new insights into the Lutheran experience in the Ottoman Empire; it also raises a set of fundamental questions about late sixteenth-century Lutheranism itself. Did Lutherans in this period develop forms of religious accommodation similar to those of early modern Catholics? Did travel in the Eastern Mediterranean demand a more flexible and more fluid form of Lutheranism? Could one even adhere to Lutheranism’s core principles so far away from the place where the movement had first taken root? Through an examination of various Lutheran treatises and travelogues, I show that sixteenth-century Lutheranism did not develop an official policy of accommodation. Instead, Lutheran responses to questions about accommodation, (dis)simulation and conformity were often makeshift and idiosyncratic, because Lutheranism formulated little to no official guidance on the movement as a lived religion.
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PEKİM, Mehmet Tahir. "LIFE, WORKS AND TAFSIR STUDIES OF MULLAH HÜSNÜ GEÇER (1945-2022)." Bingöl Üniversitesi İlahiyat Fakültesi Dergisi, June 23, 2022. http://dx.doi.org/10.34085/buifd.1095597.
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Mullah Hüsnü Geçer (1943-2022) is one of the last period eastern prominent Islamic scholars, who grew up in Eastern and South-Eastern Anatolian madrasahs. He sacrificed nearly all his eighty years of life to science. With the mystic education that he added to the religious sciences he learned in madrasahs, he never stopped to serve science and wisdom until his death. On the one hand, he taught true religious knowledge under his surveillance to hundreds of pupils who loved science; on the other hand, he continued to sermon and guidance everywhere and at every opportunity as the caliph of Nakshî, Khalidî and Haznevî sects of which he was the member. Geçer, a woeful scholar who undertook the problems and sorrows of Muslims, wished to be known as al-Hazîn. Geçer is an equipped scholar to be able to write scientific works and poems in languages such as Kurdish, Turkish, Arabic and Persian. He started writing from the early ages; and left behind more than 20 works some of which are published some are not. Some of the works he wrote are about the tafsir of Qur’an. The independent works he wrote about Qur’an are three. They are: Mevâhibu'r-Raḥmân fî Tefsîr Sûreti'l-İnsân and Mevâhibu'l-Mennân fî Tefsîr Sûreti'r-Raḥmân, which are about the surah al-İnsân and surah ar-Rahmân, respectively. These two works have been published. However, his tafsir work called Kâmûsü'l-Meânî fî Tefsîri'l-Mesânî, which he wrote from the beginning until 12th verse of surah al-Mâidah, has not been published yet. In this article, life of Mullah Hüsnü Geçer, his works and his two published tafsir works are tried to be investigated.
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SAKLAVCI, Fatmagül. "WOOD MASTER ALİ ÖNDER FROM GÜRÜN AND HIS WORKS." SOCIAL SCIENCE DEVELOPMENT JOURNAL, March 15, 2022, 22–38. http://dx.doi.org/10.31567/ssd.586.
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Wood art is one of the arts products, starting from the early periods of Turkish-Islamic art. The origin of wood is the Arabic hasebin (wood, timber) and its plural wood. It means wood material and timber used for production purposes. The beginning of the use of wood with its durability and texture, needs of people, has led to the emergence of woodworking in architecture, art history and handicrafts. It has changed and developed in the historical process. The samples found in the kurgans in the Altai show that the Central Asian Turks were interested in wood. The first examples of Islamic architecture in Syria, the wooden works of the Umayyad’s and later the Abbasids bear the traces of woodwork of the period. The Seljuk’s were also interested in wood, and the Ottomans brought woodworking to the highest level. They created works such as pulpit, mihrap, lectern, Qur'an case, drawer and coffin from wood used in architecture as building materials. Mihrab is a word derived from the root of harp, meanings the Arabic palace, the harem, the sultan's throne is located place, the statue cell of the Christian saints, the arbor, the pavilion, the high place, the head of the assembly. In the historical course, it became the name of the place where the imam stood in mosques. The pulpit, the stepped architectural element in mosques to be seen better and to be heard better while giving a sermon, is the word is derived from the root nebr meaning raising. It’s the place you go up gradually. Kürsü is Kürsi in Arabic means a chair that is placed on top of each other or formed from various parts and sat on. In Anatolia, the art of wood maintains its importance with cultural interaction and changes until today. With the use of technological innovations, today the number of masters who produce handicrafts has decreased considerably. In this study, information has been given about Ali Önder, one of the masters who set his heart on this work, and the construction stages of the pulpit, lectern and mihrap he prepared, and about the wooden art. Önder was born in 1933 in the Gürün district of Sivas. He started to learn woodworking from his father at the age of seven, and has been continuing his professional life, for 35-40 years by making mihrab, pulpits and lecterns. Önder does not charge for the works he prepared for mosques, was awarded the International Goodness Award given to seven people from different parts of the world by the Turkish Religious Foundation.