Kerâmet kavramının, kesin olmamakla birlikte IX. asrın ikinci yarısında bir terim olarak kullanıldığı görülmektedir. Türklerin eski inançlarında mevcut olan şamanın sıradan insanlarda görülmeyen ...doğaüstü fiiller göstermesi inancı, İslamlaşma sürecinde veli inancı ile yeni bir form kazanarak devam etmiştir. Zamanla tarikat kurucularının veya şeyhlerin tanıtıldığı ve övüldüğü menâkıbnâmeler yazılmıştır. Bu eserlerde kerâmet menkıbeleri, insanüstü özellikler atfedilerek anlatılmakla birlikte, dikkatli ele alındıklarında yazıldıkları dönemin kültürel, dini, sosyal ve siyasi bakış açılarını da ortaya koydukları görülmektedir. Horasan erenleri olarak da isimlendirilen Türk mutasavvıfların büyük bölümünün XIII. yüzyılın ilk yarısında Moğol istilasından kaçarak özellikle Doğu ve Orta Anadolu’ya yerleştikleri görülmektedir. Bu mutasavvıflar, yerleşik halkın inançlarına saygı duymakla birlikte kendi inançlarını da özellikle hümanist uygulamaları ile yaygınlaştırmıştır. Elvan Çelebi’nin ailesinin de bu mutasavvıf ailelerden birisi olduğu bilinmektedir. Bu çalışmada, Elvan Çelebi’nin Menâkıbu’l-Kudsiyye isimli eserinde onun ailesine mensup silsiledeki şeyhlerin kerâmet anlatımları, kelam ve tefsir literatüründeki kerâmet bağlamında değerlendirilecektir. Fehrese ve mu‘cem literatürü, ilimle geçen bir ömrün hâsılası olarak sema, kıraat ve icazet gibi makbul metotlarla rivayet, bir âlimin rihle haritası, bir fehresenin inşası ve en fazla okunan hadis eserleri gibi bilgilere yer verilmektedir.
Islamization in Malaysia, a Muslim-majority country with a large minority population (approximately 35%) of non-Muslims, has gathered pace over the last 40 years. The process has brought about ...profound changes in Malaysian society. Drawing upon data gathered through qualitative surveys, the article assesses the views of Malay Muslim women from 'professional classes', or 'elites' on the impact of Islamization on Muslim women in general and those from professional backgrounds in particular. The article also draws upon interviews conducted with Malay men, and non-Malay men and women, to locate the Islamization and Muslim women's narrative in a wider context. It argues that the restrictive effects of Islamization are being felt by Muslim women but are not always articulated in the public space.
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BFBNIB, NUK, PILJ, SAZU, UL, UM, UPUK
Islamization paradigm began in the late seventies and received a very strong impetus in both the Arab world and Muslim countries, as well as Muslim communities in the western world. Two seemingly ...divergent schools of thought emerged to provide the steering theoretical underpinnings for the Islamization of education project. However, a full application of Islamization theories as propounded by the two schools of thought has been difficult due to several emergent factors. The continued interest and participation of Muslim universities in the western global ranking of universities, continued increase in the number of Muslim countries that are participating in the non-Islamic based international assessment of students, non-existent of internationally recognized Islamic examination bodies as alternatives to the western bodies are all a telltale to the impossibility of full application of Islamization theories in the contemporary time. In its theoretical part, this paper suggests an eclectic approach to the Islamization of education, based on the Shari’ah principle of adopting lesser evil, and aims to create a synergy between multiple theories to form a single coherent and applicable system of education. The paper further suggests models for the application of such an eclectic approach to Islamization of education. In its empirical part, perspectives of stakeholders on the proposed models were explored to ascertain their best choice of model. The novelty of this paper lies in exposing practitioners to the possible models of Islamization of education amidst the limiting contemporary factors which may render the Islamization of education project as a mere caricature.
This paper argues that the main objective of the ‘Islamization of knowledge’ project is to assert Muslim ownership over their institutions by developing an alternative system of learning/knowledge ...production that serves as a foundation for re-inventing/renewing the Islamic traditions to cope with the multitude of challenges that Muslims face today. These challenges stem from a number of intertwining factors that influence this process, including the modern advances that accompanied the colonial and post-colonial developments that shaped and reshaped the intellectual culture and institutions of Muslim and non-Muslim societies precisely by allowing Western methodological approaches to set the agenda and the objectives of the schools. Accordingly, proponents of the Islamization of knowledge such as Naquib al-Atas, Ismail al-Faruqi, Taha Jaber al-Alwani, and others have developed their own different approaches to the production of knowledge and in so doing have generated a philosophical discourse that offers a critique of modern/Western knowledge and its epistemological and methodological assumptions. What, therefore, has been the outcome of the Islamization of knowledge project in terms of producing, for instance, Islamic social sciences, broadly defined, in the areas of, say, economics, sociology, political science, and so on? How have normative teachings of Islam, its ethical concerns, and Muslim efforts to come to terms with modernity (an ideology that carries the values and ideas of triumphant capitalism and secularism) been incorporated into these disciplines to counter or respond to Western hegemony and Eurocentric and orientalist order of knowledge? Finally, have Muslims succeeded in bringing together scholars of the text (fuqaha) and scholars of the context (experts in different fields of knowledge from social sciences to sciences) to deal with pressing modern problems that require new interpretations? This paper will attempt to answer some of these questions.
Türklerde Egemenlik ve Devlet Kanunu Yilmaz, Sercan; Akçakaya, Murat
Çankırı karatekin üniversitesi iktisadi ve idari bilimler fakültesi dergisi,
01/2023, Volume:
13, Issue:
2
Journal Article
Open access
Türklerin devlet kavrayışının izinin sürülebileceǧi temel kaynaklardan biri devlet kanunlarıdır. İslamlaşma öncesindeki ve somasındaki bütün deǧişim çaǧlannda istikrarlı bir varlık gösteren bu ...metinler, Türk toplumunun yasa, düzen, egemenlik ve siyaset düşüncelerini bütünlükle ihata eder. Bu çalışmada Türklerin devlet yasalannı egemenlik kavramım merkeze almak, öncelikle batılı egemenlik düşüncesindeki gelişimin saǧladıǧı kavram setini kullanarak ve somasında da bu kavram setinin ve batılı egemenlik yaklaşımım aşarak, Türklerin kendilerine özgü siyasal tecrübesinin doǧurduǧu egemenlik kavrayışı incelenmiştir. Bu çerçevede hukuki düşüncenin istisna hali ile hukuk ve egemen ikiliǧinin ilişki tarzının, Türklerin törü/töre, hükümdar ve devlet ilişkisiyle, İslamlaşma somasında da bu ilişkiye eklenen hukuki bir metot olan istihsan kavramları etrafında tetkiki yapılmıştır. Bu ilişki sarmallarının, batılı egemenlik düşüncesinin egemen ve hukuk çatışması üzerinden kurduǧu ikiliǧin aksine, Türklerin siyasal geleneǧinde egemen ve hukuk birlikteliǧiyle kendine özgü bir egemenlik kavrayışına sahip olmak, günümüz egemenlik tartışmalarına da katkı sunacaǧı deǧerlendirilmektedir.
Halal tourism has received a rejection from several people in Indonesia because it is understood as a form of Islamization of tourism. This rejection is evidence of the lack of literacy in Halal ...Tourism in the community regarding Halal Tourism. The purpose of this paper is to investigate the rejection of Halal Tourism in several regions of Indonesia and to discover the important role of Halal Tourism literacy in responding to the rejection of Halal Tourism from some communities. This study used a qualitative descriptive approach using document analysis as a data collection technique. The results of this study indicate that Halal Tourism literacy is very important to be able to increase public understanding of Halal Tourism that the concept of Halal Tourism is a universal concept that can be accepted by all religions, societies, cultures, and governments. Halal Tourism Literacy has an important role to socialize that Halal Tourism is not a form of Islamization of tourism but rather an extended service in the tourism industry in Indonesia.
Speros Vryonis, Jr. (1928–2019) Veremis, Thanos M.
Byzantine and modern Greek studies,
10/2021, Volume:
45, Issue:
2
Journal Article
Peer reviewed
Open access
In 2019 one of the original members of the Editorial Board of BMGS, and one of the most illustrious sons of the Greek-American Diaspora, Speros Vryonis, departed this life. Over that period, the ...seizure of the bishops’ estates, mass Islamization, and feuds among the emirates which brought uncertainty to the Christian populations, weakened Hellenism. ...the old Christian and Greek-speaking communities survived, until centuries later they came to seek their independence.
This paper is an attempt to discuss Islamization of economics in historical perspective. Focus of the discussion is not only the Islamization of economics but also realization of an Islamic economic ...system. This research is based on library research methods and supported by historical analysis. Conclusive information was collected from various studies and analysed for the conception of implementing methodological steps to realize the Islamization of the economic system. Studies were reviewed and investigated in three stages: general, exploratory, and focused learning. The findings of this study reveal that Islamization of economics cannot stand alone without the Islamization of every Muslim and the Islamization of society. Like Islamization of a society is realized with organization of Muslim families, Islamization of economics can be realized by increasing the number of economists who have knowledge of sharia.
The Mongol empire (1206-1368) caused massive transformations in the composition and functioning of elites across Eurasia. While the Mongols themselves obviously became the new Eurasian elite, their ...small number as compared to the huge territory over which they ruled and their initial inexperience in administrating sedentary realms meant that many of their subjects also became part of the new multi-ethnic imperial elite. Mongol preferences, and the high level of mobility-both spatial and social-that accompanied Mongol conquests and rule, dramatically changed the characteristics of elites in both China and the Muslim world: While noble birth could be instrumental in improving one’s status, early surrender to Chinggis Khan; membership in the Mongol imperial guards (keshig); and especially, qualifications-such as excellence in warfare, administration, writing in Mongolian script or astronomy to name but a few-became the main ways to enter elite circles. The present volume translates and analyzes biographies of ten members of this new elite-from princes through generals, administrators, and vassal kings, to scientists and artists; including Mongols, Koreans, Chinese and Muslims-studied by researchers working at the project “Mobility, Empire and Cross Cultural Contacts in Mongol Eurasia” at the Hebrew University of Jerusalem. The annotated biographies assembled here not only add new primary sources-translated from Chinese, Persian and Arabic-to the study of the Mongol Empire. They also provide important insights into the social history of the period, illuminating issues such as acculturation (of both the Mongols and their subjects), Islamization, family relations, ethnicity, imperial administration, and scientific exchange.
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