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Bu çalışmada Eski Türkiye Türkçesi dönemine ait Şerâʼit-i İslâm adlı müellifi bilinmeyen manzum bir ilmihâl değerlendirilecektir. Eski Türkiye Türkçesi döneminde telif-tercüme faaliyetlerinin başlamasıyla beraber dinî eserler Arapça ve Farsçadan tercüme yoluyla Türkçeye kazandırılmış veya dinî konuları halka öğretmek amacıyla doğrudan Türkçe eserler kaleme alınmıştır. Türkçe kaleme alınan eserler arasında temel dinî bilgileri öğretmek ve halka anlatmak için yazılan manzum ilmihâller önemli bir yer tutmaktadır. Şerâʼit-i İslâm isimli manzum ilmihâl de bu dönemde kaleme alınan eserlerden biridir. Mesnevi nazım şekliyle didaktik tarzda telif edilen bu ilmihâl, sade ve anlaşılır bir dille kaleme alınmıştır. İslam’ın şartlarının anlatıldığı Şerâʼit-i İslâm, kelime-i şehâdet, namaz, oruç, zekât ve hac fasıllarından oluşmaktadır. Eserde genel olarak kelime-i şehadet getirerek Allah’ın birliğini tasdik etmenin gerekliliği, namazın ehemmiyeti, orucun fazileti, zekâtın miktarı, haccın kimlere farz olduğu, hacda yapılması gerekenler ve benzeri konular nasihat üslubuyla ve şiirsel bir dille anlatılmıştır. Eserin toplam beyit sayısı 260’tır. İstanbul Süleymaniye Kütüphanesi, İstanbul Büyükşehir Belediyesi Atatürk Kitaplığı ve Ankara Milli Kütüphane Adnan Ötüken İl Halk Kütüphanesi’nde olmak üzere üç nüshasına ulaşılabilen eserin müellifi ve telif tarihi bilinmemektedir. Eser, dil ve imlâ bakımından Eski Türkiye Türkçesi özellikleri göstermesinin yanı sıra eserde bu dönemin söz varlığına ait birçok kelime de bulunmaktadır. Halka yönelik yazıldığı anlaşılan eserde; halk dilinde kullanılan ibâre, deyim ve kelimelerin yanı sıra Arapça ve Farsça kelime ve tamlamaların kullanıldığı görülür. Türkçeye hâkim bir şairin eliyle kaleme alındığı görülen eser, Eski Türkiye Türkçesi döneminde dinî nitelikli eserlerin Türkçe kaleme alındığını göstermesi açısından önemlidir. Makalede, Şerâʼit-i İslâm adlı manzum ilmihâlin yapısı ve muhtevası hakkında bilgi verilerek, nüshaları tanıtılmaktadır. Ayrıca eserin tenkitli metnine yer verilerek, dil ve imlâ özellikleri ile söz varlığı hakkında bilgi verilmiştir.

The article deals with the issue of teaching the Law of God in gymnasiums and other secondary educational institutions of the Russian Empire during the 19th — early 20th century and attempts to regulate it on the part of the state and church authorities. During this period, the subject was introduced as mandatory, but the results of its teaching constantly caused complaints from both students and teachers. For a century there was a search for the most favourable forms and methods of teaching the Law of God. The Catechism of Metropolitan Philaret (Drozdov), created at this time, was met with criticism and was edited several times by the author, and each revision solved some problems, but at the same time posed new ones. In this regard, numerous attempts were attested to create various kinds of manuals based on Metropolitan Philaret’s Catechism which was approved by the programme. However, until the Bolshevik seizure of power, when the teaching of the Law of God was cancelled, its critics argued that the study of this subject never achieved its main goal of training people who would be religiously educated, moral and faithful servants of the Church and Fatherland. The discussion was interrupted by the Bolsheviks’ abolition of the very subject of the Law of God in educational institutions, and therefore left open the question of how the course could achieve its goal.

This article reviews the formation and features of the paraliturgical model of children’s catechesis, formed under the influence of Montessory pedagogy, in the general context of the development of catechetical training of children in Western Christianity. Particular attention is paid to the gaining new professional levels of the activities of catechists in the 20th century, and the most significant trends in the development of catechetical activities are shown. In the first half of the century problems solved were mainly methodological ones, while in the second half of the century educational practice developed under the influence of existential theology. In its most consistent form, the paraliturgical model is reflected in two Christian education programs: Catholic program “Catechism of the Good Shepherd” by Sofia Cavalletti and Protestant program “Godly Play” by Jerome Berryman, which have greatly influenced modern educational practice. The article provides both a general description of the paraliturgical model and the features of the mentioned systems. The author makes assumptions about reasons for the popularity of the methods, characterizes their influence on Christian pedagogical practice, and also points out a number of problems arising in connection with their spreading. The practice shows the effectiveness of this approach to Christian education and its rich pedagogical potential. However, it requires both evidence-based pedagogical research on the application of the Montessori approach to Christian education, as well as solving issues related to the content of education and its cultural adaptation.

In this study, a poetic catechism from the Old Turkey Turkish period, Sharāit al-Islām, whose author is unknown, will be evaluated. With the beginning of the translation activities in the Old Turkey Turkish period, religious works were translated from Arabic and Persian into Turkish, or works were written directly in Turkish to teach religious subjects to the public. Among the works written in Turkish, catechism in verse which was written to teach basic religious knowledge and explain it the people, has an important place. Sharāit al-Islām is one of the works written in this period. Written in a didactic style in the verse form of mathnawi, it is written in a simple and easy to understand language. Sharāit al-Islām, in which the pillars of Islam are explained, consists of chapters on the word of shahada, prayer, fasting, zakat, and pilgrimage. In the work, the necessity of affirming the oneness of Allah by giving shahada, the importance of prayer, the virtue of fasting, the amount of zakat, who is obliged to perform hajj and what to do during hajj, etc., are explained in the style of advice and poetic language. The total number of couplets is 260. The author and date of composition of the work, of which three copies can be found in Istanbul Süleymaniye Library, Istanbul Metropolitan Municipality Atatürk Library and, Ankara National Library Adnan Ötüken Provincial Public Library, is unknown. In addition to showing Old Turkey Turkish characteristics in terms of language and orthography, the work also contains many words belonging to the vocabulary of this period. In the work, which is understood to have been written for the public, it is seen that Arabic and Persian words and phrases are used in addition to the phrases, idioms, and words used in the folk language. The work, which seems to have been written by a poet with a good command of Turkish, is essential in showing that religious works were written in Turkish during the Old Turkey Turkish period. In the article, information about the structure and content of the poetic catechism Sharāit al-Islām, is given and its copies are introduced. In addition, the critical text of the work is given and information about the language and spelling features and vocabulary is given. [ABSTRACT FROM AUTHOR]

Using a religious studies methodology, this paper offers a detailed contextual mapping and a structural configuration of how collective violence is justified in Orthodox Christianity. The research design is explanatory, whereby the functional perspectives of doctrine, ethics and worship are all investigated and probed as phenomena of lived religion and orthopraxy. While predominantly initiatory and pedagogical, the paper also proposes a systematic platform for advanced research on this subject, by flagging contexts, themes and areas of inquiry that a researcher might examine in order to untangle the inner workings of the justification of violence in the mind of the Orthodox. Given the ongoing Russian War on Ukraine, relevant samples are drawn from this case. Contribution: This paper outlines the Orthodox Christian justification of violence from the perspectives of doctrine, ethics and ritual and identifies pivotal areas of ambiguity between orthodoxy and orthopraxy. [ABSTRACT FROM AUTHOR]

The article presents an analysis of M. N. Tolstaya collection, kept since 1903 in the Manuscript Department of the National Library of Russia. It consists of 85 manuscripts with a common volume of 4027 sheets. In the 1810s–1820s Tolstaya translated from French into Russian the treatise “Le combat spiritual,” which was a translation of the medieval work of L. Skuupli “Il combattimento spiritual.” She titled her manuscript “Spiritual Combat.” She did not know the Russian text of Skupoli’s work, translated by I. S. Andreevsky in 1787, since it was forbidden to be printed. The article compares some fragments of the “Spiritual Battle” with the “Invisible Warfare” of St. Theophan the Recluse — the famous Russian translation of “Il combattimento spiritual.” For the purpose of religious enlightenment of the Yasnaya Polyana peasants in the 1820s Tolstaya writes “Instruction on the Christian Law, Selected from the Poor’s Store” — an independent work in the catechism genre. It is not known whether she knew the Catechism of Metropolitan Filaret, however, the general structure of these works has much in common. Tolstoy’s activity as a spiritual writer was caused by the desire to improve in the knowledge of God and to serve others.

This article examines the situation of catechetical teaching of the faith in Russia in the 18th and 19th centuries. The Russian Church could not fully adopt the catechetical tradition of Byzantium, which had already died out by the 10th century. In the 18th century, however, Russia began to rethink the task of spiritual enlightenment of the Russian people. The Holy Synod paid a great deal of attention to this, issuing a number of decrees on the need to not only teach the Law of God in school, but also to introduce public preaching for the congregation. Thus, during the synodal period, various kinds of catechetical texts were created, a significant part of which had the character of a manual for the teaching of catechism. In the 19th century they drew on the “Extensive Catechism” by Mitr. Filaret (Drozdov), noting its insufficiency for the younger generation and compensating for its dryness and brevity. Apart from this, in accordance with the decisions of the Synod, cycles of catechetical sermons are created, whose the authors set themselves the task of a brief but holistic presentation of the foundations of the Orthodox faith. An important feature of many of the texts under consideration is the correlation of faith and life, calling on readers to put their knowledge of faith into their daily practice. Of particular interest here are the works by Grigory Diachenko, “Lessons and Examples of Christian Hope”, as well as Ioann Zarkevich’s “Essays on the Teaching of the Christian Faith”, which deal in different ways with the adaptation of the material of the “Extensive Catechism”.

Using a religious studies methodology, this paper offers a detailed contextual mapping and a structural configuration of how collective violence is justified in Orthodox Christianity. The research design is explanatory, whereby the functional perspectives of doctrine, ethics and worship are all investigated and probed as phenomena of lived religion and orthopraxy. While predominantly initiatory and pedagogical, the paper also proposes a systematic platform for advanced research on this subject, by flagging contexts, themes and areas of inquiry that a researcher might examine in order to untangle the inner workings of the justification of violence in the mind of the Orthodox. Given the ongoing Russian War on Ukraine, relevant samples are drawn from this case. Contribution: This paper outlines the Orthodox Christian justification of violence from the perspectives of doctrine, ethics and ritual and identifies pivotal areas of ambiguity between orthodoxy and orthopraxy.

In this article, the women's and family catechism, which are the bedside books of the general Muslim audience, are evaluated as a field of fiqh literature and analyzed in terms of the science of fiqh. The article consists of two parts. In the first part, the concept of catechism and the types of catechism are briefly emphasized. Then, an attempt is made to identify women's and family ilmihals, which occupy an important place in fiqh literature. The identified women's and family catechisms are recorded on the basis of the periods in which they were written. These periods are before and after the republic. In addition, the related works are classified as general family catechisms and works dealing with special subjects. Most of the identified works are briefly introduced and information about them is given. In this section, the reasons for the writing of women and family catechisms are emphasized. In the second part, the criticisms made against the women's and family catechisms are analysed. Theses are discussed under the following headings: Language and style, visuality, relevance to the family, functionality, suitability to the sources, education, similarity and gender of the authors. In the conclusion, the general conclusions are stated and some recommendations are made for the future theological books. [ABSTRACT FROM AUTHOR]

Copyright of KADEM Journal of Women's Studies is the property of Women & Justice Association / Kadin & Demokrasi Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Martin Luther is primarily known as a pastor and theologian of the 16th century Reformation. However, he was also a pedagogue passionate about educational reforms that united the spiritual life with the daily lived life. Believing that education served the purpose of equipping students for a life in service of one's neighbor, Luther took a practical and spiritual approach to critically engage content and even left space for teachers to differentiate based on their students' needs. This article provides a close look at the pedagogy and curriculum Luther outlines in the introduction to his Small Catechism and seeks to provide a creative adaptation to the contemporary theological/religious classroom. In the hopes that Luther's method can be of help in a variety of settings and spiritual traditions, the primary teaching method is driven by inquiry and the catechetical question "what is this?" [ABSTRACT FROM AUTHOR]

This article presents an edition and linguistic analysis of a verse catechism in the Bahdini dialect of Kurdish. The manuscript of the text is dated to late 18th century and is held among the Oriental manuscripts collections of the Berlin State Library. The text is a didactic verse on the principles and rules of the Islamic ritual prayer (ṣalāt), belonging thus to the catechism or in its Turkish-Arabic term ʿilm -i ḥāl genre. It is the oldest example of the catechism genre, different from creed s, in Kurdish literature that started in the late 16th century. The text is edited here within the context of religious treatises in Kurdish and analysed for its historical-linguistic and dialectological aspects that illustrate Early Modern Kurdish. [ABSTRACT FROM AUTHOR]

This article conducted an investigation on the data associated with the academic English writing course offered through Massive Open Online Courses (MOOCs). This article was to gain initial insights into the development of the course. Employing a case study methodology. This article conducted a sample survey to evaluate students' perceptions of the course. Building upon these findings. This article undertook a comprehensive literature review and integrated the proposed teaching ideas of several experts to develop a MOOC teaching model for academic English writing. This article optimizes teaching strategies and enhances education and training programs across three key dimensions: universities, teachers and students, and the platform. By doing so, the overall quality of academic English writing instruction could be significantly improved. [ABSTRACT FROM AUTHOR]

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is clearly stated by the European Court of Human Rights (ECtHR) that provided education should not follow or consist of a means of catechism contrary to the religious or philosophical perceptions of the parents. Consequently, a specific negative claim is established: the state, through its educational policy, must refrain from transmitting information that is contrary to the philosophical and religious beliefs of the parents. In Greece, education policy is not neutral. It has a clear Christian orientation, primarily due to the constitutional establishment of the prevailing religion. It is not a constitutional paradox but a choice of the legislator based on cultural and social characteristics. This article aims to present an analysis of the effect of the constitutional establishment of the Christian faith in the national educational policy, which aims at the development of national and religious consciousness. Given that religious education is more freely formulated, the influence of the prevailing religion proves to be catalytic. In Greece, the catechism is preferred, according to the teachings of the prevailing religion. This choice makes it easier for parents to raise their children based on their beliefs, effectively reinforcing the fundamental right established by Article 2 of the additional protocol of the ECHR. [ABSTRACT FROM AUTHOR]

Copyright of Iuris Tantum is the property of Investigaciones y Estudios Superiores, AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract. This article aims to show the importance of Christian education in the church context which focuses on the history of faith and its relation to social discourse. In general, the practice of Christian education in the church is still indoctrinating. Highlighting this, this paper attempted to establish a dialogue between the theory of critical pedagogy (liberation) of Paulo Freire's thought and the Christian education of the church (sidi catechism). The discussion in this article shows that the application of Paulo Freire's concept of critical pedagogy can emancipate catechism learning as an experience of religious faith. The faith’s evidence is shown in the reflection of personal life and to the world around it. Transformative Christian education in the teaching of catechism is important to be carried out with critical action and reflection as an appreciation of living together for better social change. Abstrak. Artikel ini bertujuan untuk menunjukkan pentingnya Pendidikan Kristiani dalam konteks gereja yang berfokus dari sejarah iman dan kaitannya dengan wacana sosial. Pada umumnya, praksis Pendidikan Kristiani di gereja masih bersifat indoktrinatif. Menyoroti hal itu, tulisan ini berupaya untuk mendialogkan teori pedagogi kritis (pembebasan) dari pemikiran Paulo Freire dengan Pendidikan Kristiani gereja (katekisasi sidi). Pembahasan dalam artikel ini menunjukkan bahwa penerapan konsep pedagogi kritis dari Paulo Freire dapat mengemansipasi pembelajaran katekisasi sebagai pengalaman iman religius. Bukti iman diperlihatkan dalam refleksi kehidupan personal dan dunia sekitarnya. Pendidikan Kristiani transformatif dalam pengajaran katekisasi penting dilakukan dengan aksi dan refleksi kritis sebagai penghayatan hidup bersama untuk perubahan sosial yang lebih baik.

The book on Catechesis from Vatican II to our days (LIMA, 2016) is the result of a long journey of research and, why not say, the synthesis of the entire academic and pastoral path of the author in question. In it we find an approach that has as its center of reflection the ecclesiology of the Second Vatican Council and its intimate relationship with catechesis. The author presents, with this publication at least in Brazilian territory, the novelty and originality that broadens the horizons of understanding the theme of catechesis, carrying out a historical journey between the European catechetical movement that culminated in Vatican II and its relationship with the Brazilian catechetical movement. [ABSTRACT FROM AUTHOR]

Copyright of Tempo (1413-7704) is the property of Universidade Federal Fluminense, Departamento de Historia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The booklet entitled Christianity. Fundamental Teachings, published by the Joint Commission of Churches in Turkey in 2018, expresses the shared beliefs of the Christian Churches in Turkey. It can be seen as a landmark in inter-church efforts to draw closer together. Trying to explain Christianity to non- Christians, the booklet presents the key elements of the Christian faith in a clear and easily comprehensible way. This article provides a synthetic presentation of the content of this booklet and shows issues that are important in the Turkish context. Since the call for “an ecumenical catechism” resonates from time to time in the international and inter-church areas, this joint publication of the Churches in Turkey can be a good example of such a catechism for other Churches worldwide. Moreover, this booklet can serve as a good teaching tool for Christians or non-Christians. Thus it is worth studying, translating, commenting on and implementing after being appropriately adjusted to other social, cultural and religious contexts.

This article continues the research of the 19th-century Lithuanian Calvinist texts. A hypothesis was raised regarding the unusual structure of Mykolas Cerauskas Seanas katechismas (1803), i.e. the sequence of parts of the catechesis. This sequence could have been determined by the 18th-century catechism compiler (whose work was taken over by Cerauskas) relying on the first catechism of Jan Seklucjan, published in East Prussia, or perhaps the traditional structure of early German catechisms (the works of Georg Major), which was closely related to the education of children in the late Middle Ages. Another Calvinist work is even more closely related to Prussian Lithuania and children’s education – the primer ABC knigeła (1861). It was detected that it was not an original work, but a text (a small fragment) taken from Friedrich Kurschat’s (1841) publication of the translation of the catechism and its comments prepared by Johann Gottlieb Weiß. The primer cannot be considered solely borrowed from the Prussian Lithuanian Lutheran writings, because the Calvinist editor made numerous spelling and lexical corrections, which brought it very close to the Calvinist writing tradition. In the middle of the 19th century, there were more Calvinist publications, whose authors included the texts of the Lutherans of Prussian Lithuania that were rearranged in their own way.

The catechetical methodology is based on divine pedagogy and has, as its principles, fidelity to the Word of God and the reality of human experience. The transmission of faith to new generations requires a procedural catechetical methodology. The challenges of our time demand a methodology that be within the scope of the Pedagogy of Presence, which proposes itineraries and processes as paths of approximation, encounter with the person, with the Word of God and with the Community. Such methodology goes beyond establishing goals and objectives, taking into account the reality of its interlocutors, the pedagogical sciences and the psychology of the ages; thus fostering an interactive process of maturation in, and within, the faith, of experiencing the encounter with Jesus Christ, of community belonging and of social commitment. [ABSTRACT FROM AUTHOR]

Teréz Karacs was one of the remarkable pioneers of her age in national female education, with a unique working ability, steadiness, and power. The Trans-Tisza Reformed Diocese, specifically the congregation of Miskolc, can also be very thankful to her. The pedagogy of Karacs was not just up to date but beyond her age. She opened the doors of her finishing school under such harsh circumstances and in an age in which others closed their institutions. Inviting the magistracy of the congregation, she received many promises for the unperturbed functioning of her school; however, the lack of finances meant a permanent struggle in the maintenance of the girls' school. She also gave in her notice many times because of the unrealized promises. Teréz Karacs trained hundreds of girls in her consistent, thorough, and practical pedagogic method and prepared them for life. She did all her work with such a conviction that her efforts are not purposeless, serving and advancing her country, nation, and church. The upper finishing school of Miskolc put a great effort in the education of religion, which principally meant the shaping of a virtuous life, the inner piety in the century of rationalism and liberalism. Besides various subjects, religious education and nurture played an important part in the education of the girls in her institute. These tendencies also bore the marks of everyday life of the ecclesiastic life of the country. In spite of the fact that religious education appeared from the first lesson of the beginners, she did not mention it in her work Some Words on the Education of Girls. Negligence or slight of religious education would not even befit the careful work of Teréz Karacs, who meant to educate trustful and cultured women. [ABSTRACT FROM AUTHOR]

Copyright of Vilnius University Open Series is the property of Vilnius University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The moral and ethical aspects of organ donation for transplantation constitute a new section of the doctor's activity. The correct and motivated awareness of the answers to the main questions that may arise from members of the public, patients, members of their families, medical personnel, undoubtedly, is within the competence of the doctor. This work is devoted to the analysis of existing approaches to answering the main questions arising around the activity of preserving the organs of the deceased for transplantation. The work was done in the format of a catechism, questions and the answers offered to them. Answers are given as one of the options.

It is clearly stated by the European Court of Human Rights (ECtHR) that provided education should not follow or consist of a means of catechism contrary to the religious or philosophical perceptions of the parents. Consequently, a specific negative claim is established: the state, through its educational policy, must refrain from transmitting information that is contrary to the philosophical and religious beliefs of the parents. In Greece, education policy is not neutral. It has a clear Christian orientation, primarily due to the constitutional establishment of the prevailing religion. It is not a constitutional paradox but a choice of the legislator based on cultural and social characteristics. This article aims to present an analysis of the effect of the constitutional establishment of the Christian faith in the national educational policy, which aims at the development of national and religious consciousness. Given that religious education is more freely formulated, the influence of the prevailing religion proves to be catalytic. In Greece, the catechism is preferred, according to the teachings of the prevailing religion. This choice makes it easier for parents to raise their children based on their beliefs, effectively reinforcing the fundamental right established by Article 2 of the additional protocol of the ECHR.

Öz: Müslüman toplumlarda kadın istihdamının düşük olmasının pek çok nedeni vardır. Bu nedenlerden biri, hatta belki de en önemli nedenlerinden biri, kadının maaş veya ücret karşılığı çalışmak zorunda olmadığı yönündeki geleneksel görüşün toplumsal olarak kabulgörmesidir. Şüphesiz ki, bu kabulü kolaylaştıran en güçlü mekanizma ataerkilliktir. Öyle ki, kimi İslami yorumlara göre toplumsal cinsiyet eşitsizliğini dönüştürerek cinsiyetler arasında eşitlik kurma hedefinde olan orijinal mesaj dahi, ataerkilliğin gölgesinde yapılan yorumlar nedeniyle yozlaştırılabilmiş ve cinsiyetler arasındaki hiyerarşik ilişkiyi daha da pekiştirmenin aracı olarak görülebilmiştir. Bu süreçte bireylerin gündelik hayatlarını düzenleme amacında olan dinsel metinlerin temel rol oynadığı söylenebilir ki, İlmihaller de bunlardan biridir. Bu çalışmada, yaygın olarak tercihedilen internet satış sitelerinde en çok satışı gerçekleşen ve geleneksel İslam anlayışını temsil eden 12 adet ilmihâl kitabı,Müslüman kadının çalışma davranışını düzenlemesi bakımından incelenmiştir. Nitel araştırma yöntemi kapsamında içerik analizi yoluyla gerçekleştirilen bu inceleme sonunda elde edilen bulgular şu beş temaya ulaşılmasını sağlamıştır: (i) kadın ve erkeğin ontolojik tanımlanmalarındaki farklılık, (ii) çalışma etkinliğine yüklenen anlam, (iii) kadının çalışmasına yönelik düşünce, (iv) kadının çalışmasına karşı çıkılmasının nedenleri, (v) kadının çalışmasının hangi şartlarda desteklenebileceği. Abstract: There are many reasons why women's employment is low in Muslim societies. One of these, perhaps the most important one, is the social acceptance of the traditional view that women do not have to work for wages or salaries. Undoubtedly, the most powerful mechanism that facilitates this acceptance is patriarchy. So much so, according to some Islamic interpretations, even the original message, which aims to transform gender inequality and establish equality between the genders, could be corrupted due to interpretations under the influence of patriarchyand could be seen as a means of reinforcing the hierarchical relationship between the genders.In this process, it can be said that religious texts, which aim to regulate the daily lives of individuals, play a major role, and Catechism is one of them. In this study, 12 catechism books, which represent the traditional understanding of Islam and which are the most sold in widely preferred internet sales sites, are examined in terms of how they regulate Muslim women’semployment. Within the scope of the qualitative research method, findings obtained from the content analysis provided five themes: (i)the difference between the ontological definition of women and men; (ii)the meaning attributed to the work activity; (iii)perspective on women employment; (iv)the reasons for opposing women employment; (v)on what conditions women employment can be supported.

This article presents the text of the Spanish version of the short catechism of Saint Peter Canisius that the fellow Jesuit Tomás Sailly made for the use of the Tercios de Flandes in the last third of the 16th century and the first of the 17th century. The first part analyzes the manual to which this catechism belongs, which was also published in 1595 in Walloon and Flemish for the troops of Philip II. In the second part the composition of this doctrine is put into context within the environment of the Missio Castrensis, military chaplaincy entrusted to the Society of Jesus by Alejandro Farnesio and the successive governors of the Spanish Netherlands. Finally, the text of the catechism is edited according to the usual philological criteria for works from this period. [ABSTRACT FROM AUTHOR]

This article explores the catechism in the Book of Common Prayer, shedding light on the emergence of instructional writing from oral instruction. The 1549 text evinces qualities of preliterate oral communication identified by Ong. By contrast, the 1604 addendum reveals a trend toward modern plain style, which is even more pronounced in the 1647 Westminster Shorter Catechism. The evidence indicates the oral features were useful to the text's technical aims. What Ramist plain style gains in precision and objectivity comes at the cost of other useful features, such as reiteration, contextualization, and agonism, which (in Tannen's phrase) involve a greater relative focus on interpersonal involvement between speaker and auditor/ reader. [ABSTRACT FROM AUTHOR]

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Muhammed b. İbrahim, 15 ve 16. yüzyıllarda yaşamış bir şairdir. Ulaşabildiğimiz tek eseri Şir’a-i Manzûm’dur. Bu eser, meşhur Hanefî âlimi İmâmzâde’nin (öl. 573/1177) Şir’atü’l-İslam adlı eserinden Türkçeye 911/1505 yılında tercüme edilmiştir. Şir’atü’l-İslam, Arapça olarak telif edilen bir ilmihal ve ahlâk kitabıdır. Bu eser, Osmanlı toplumu ve âlimleri arasında çok rağbet görmüştür. Bu makalemizin birinci bölümünde Şir’atü’l-İslam’ın şerh ve tercümeleri tanıtılmıştır. İkinci ve üçüncü bölümlerde ise Şir’a-i Manzûm’un muhteva incelemesi ve Muhammed b. İbrahim’in tercüme metodu yer al-maktadır. Türk Edebiyatı’nın en uzun manzum ilmihali olan Şir’a-i Manzûm 8442 beyit-ten oluşmaktadır. Mesnevî nazım şekliyle telif edilen eser, Sultân II. Bâyezîd’e (1481–1512) ithaf edilmiştir. Los Angeles nüshasının sonunda şairin Eceabatlı olduğu bilgisine yer verilmektedir. Türkçenin yanında Arapça ve Farsça ile de şiir yazabilen Muham-med b. İbrahim, müştak, müteradif ve cinasları eserinde ustalıkla kullanmıştır. Kaynak esere bağlı kalmakla birlikte kendi katkılarını da eserine yansıtmıştır. Dînî içerikli mesnevîler gurubuna giren Şir’a-i Manzûm’da birçok ayet ve hadisin de manzum ter-cümesi vardır.15. ve 16. yüzyıllar Türk Edebiyatı’nda mesnevî türünün altın çağı olarak kabul edilir. Bu dönemde çok sayıda dinî-tasavvufî ve ahlâkî mesnevîler yazılmıştır. Muhammed b. İbrahim tarafından Şir’a-i Manzûm adıyla yapılan tercüme de bu mesnevîlerlerden biri-sidir. Şairin edebi şahsiyetiyle ilgili hiçbir kaynakta bilgi bulunmamaktadır. Edebi şah-siyeti ile ilgili makalemizde zikredilen bütün kanaatler Şir’a-i Manzûm’a dayanmaktadır. Muhammed b. İbrahim’in şiir kabiliyeti yanında iyi bir medrese tahsili de görmüş ol-duğu eserinden anlaşılmaktadır. Sade bir dile sahip olan Şir’a-i Manzûm, Eski Anadolu Türkçesi özelliklerini taşımaktadır. Eserin dili, döneminde yazılan dînî muhtevaya sa-hip diğer mesnevilere çok benzemektedir. Süleyman Çelebi’nin Vesîletü’n-Necât’ının, Yazıcıoğlu Mehmed’in Muhammediye’sinin, İbrahim Tennûri’nin Gülzâr-ı Ma’nevî’sinin, Hamdullah Hamdi’nin Mevlid’inin, Zaîfî’nin Mecma’u’l-Envâr’ının, Dâvud-ı Halvetî’nin Gülşen-i Tevhid’inin dil özelliklerini Şir’a-i Manzûm’da da görebiliriz. Dînî-didaktik bir eser olması hasebiyle mütercim, mümkün mertebe anlaşılır olmaya gayret etmiştir. Şir’a-i Manzûm’a kaynaklık eden Şir’atü’l-İslam, 12. yüzyılda Buhara’da Arapça olarak telif edilmiştir. Bu yüzden tercümede Arapça kelime ve tamlamalara da sık rastlanmakta-dır. Beyit içinde ya da devamında mütercim bu kelime ve tamlamaların Türkçelerini de vererek şiirini anlaşılır kılmaktadır. Şir’a-i Manzûm, mesnevî türünün klasik tertibine sahiptir. Eser, besmele, hamdele ve salvele ile başlayıp tevhit ve naat beyitleri ile de-vam eder. Şair, devrin padişahı Sultân II. Bâyezîd’i (1481-1512) övgüyle andıktan son-ra eserini niçin yazdığını açıklar. Bu “giriş”in ardından “konunun işlendiği bölüme” ge-çilir. İbadetlerin yanı sıra hayata dair diğer konuları da bu fasıllarda buluruz.Şir’a-i Manzûm’un bu güne kadar altı adet elyazma nüshası tespit edilebilmiştir. Manisa, Los Angeles ve Diyanet nüshaları ilk defa bu çalışmamızla ilim dünyasına duyurulmuş-tur. Agah Sırrı Levend’in zikrettiği Fahri Bilge nüshasına ise ulaşılamamıştır. Ahmet Aydın tarafından eserin bir kısmı üzerine 2016 yılında yapılan yüksek lisans çalışma-sında sadece Yazma Bağışlar nüshası ile Osmanlı Müellifleri’nde bahsi geçen Hacı Mah-mud nüshası kullanılmıştır. Kahire’de bulunan nüsha ise, Hacı Mahmud nüshasından istinsah edilmiştir. Devam eden doktora tezimizde tenkitli metin için Manisa, Los An-geles ve Hacı Mahmud nüshaları seçilmekle birlikte diğer nüshalardan da istifade edilmektedir. Manzum ilmihal ya da manzum fıkıh türü alanında son yıllarda Türki-ye’de kayda değer düzeyde çalışmalar yapılmıştır. Türk Edebiyatı’nın en hacimli man-zum ilmihalini tanıtan makalemizin bu sahaya önemli katkılar sunacağı kanaatindeyiz.

In this article, it is focused on the basing of an assumption that Sayyid Ahmed Arvâsî's work Ilm-i Hal may be an essay on Islamic sociology. As many Muslim sociologists have stated, sociology and its sub-discipline sociology of religion, which dominates the thought life of nineteenth-century Europe, have emerged in a mediocre positivist, influenced by this atmosphere in terms of method and subject matter. In addition, due to the fact that the dominant religion in the society where the sociology of religion appeared is Christianity, the image of this religion in terms of subject and content is also revealed as a reality in which it gains intensity. Although this is the case, sociology and sociology of religion the topics it deals with and the method it adopts have attracted the attention of Muslim scientists and have been seen as a branch of science that could not be neglected. In particular, sociology was seen as a science of salvation by Muslim intellectuals who were looking for a way out of the social, political, economic and religious depressions that Muslim societies were in, and solutions were created in the context of the methodology of this science. However, the fact that this science emerged in the Western cultural environment and shaped its methodology in the context of the culture it has been rejected by Muslim scientists and forced them to search for different things. As a result of these searches, the idea of creating a sociology in accordance with its own historical realities and in accordance with its own cultural heritage has emerged in the Islamic world. In particular, the fact that some Islamic societies have developed social development programs and sought an identity after their liberation from the colony has accelerated such efforts. In these searches, the issue of the source of science was discussed as the main problem, and instead of Western science and knowledge, Islam's efforts to produce information arising from its own dynamics manifested themselves. These efforts have focused on the field of sociology as the leading science in the field of social sciences, and this branch of science has come to the fore. Muslim scientists who want to create the sociology of their religion in the context of the sociology of religion, a sub-discipline of sociology, have called this science “Islamic sociology”. But the formation of a branch of science is not a subject that will arise only with the wishes and social obligations. For this, intensive and long methodological studies, conducted and published scientific productions are required. In this sense, Islamic sociology is a field of science that is supported by studies, is slowly shaped and trying to create a certain accumulation, so to speak, which is still in its infancy. Every work done in this field, every sentence written will contribute to the field that has been made with sincere effort. Sayyid Ahmet Arvâsî is a scientist and thinker who has thought about the concept of Islamic sociology that he personally touched on in his works and the topics that he discussed in these works in this field, and his mind has been diligent in this field. Arvâsî, who has enough knowledge of sociology to write a book on the sociology of education, and Islamic subjects with his knowledge from family culture, especially underlined this issue and showed this with his works. The topics covered in his work Ilm-i Hal and his method of processing these topics take this work beyond being a classic catechism book. Calling the study a stand-alone Islamic sociology may be an ambitious statement, but it is possible to see it as an essay that is more than a contribution to the study of Islamic sociology conducted in Turkey. In the studies of Islamic sociology to be carried out, Arvâsî's view of social, cultural, political and religious issues should be taken into account in this work, and the method that he reveals in this work should be considered as a contribution to the field. Thus, the contribution of this work and its author will be revealed in the literature of Islamic sociology that will be formed. It is believed that this work will contribute to the slow, painstaking, but persistent progress at the stage of the formation of the science of Islamic sociology and will be an effort to put a brick on the wall. In this study, it is claimed that the work is a study of an essay on Islamic sociology, and this claim is being verified by examining the subjects it deals with. The works related to the subject will be scanned using the documentation method and the obtained data will be subjected to content analysis. [ABSTRACT FROM AUTHOR]

The article examines the pedagogical views of Celio Seconde Curione, a humanist and a Protestant theologian, from the perspective of the Christian pedagocics of the confessional era. Curione was a professional teacher who presented his ideas about education in several works, mainly Schola, sive de perfecto Grammatico, and two versions of the catechism Instruction in the Christian faith. The authors assert the principle dualism of Curione's views, who subordinated the methods of humanistic pedagogy to the Christian ministry. Many of his ideas are typical of Italian humanism, including attention to language training and general respect for the personality of the pupil. At the same time, Curione aims at the upbringing of a true Christian, a member of the society renewed during the Reformation. Having analysed the works by Curione, the authors show how he consistently developed the idea of labour pedagogy, considering labour the only virtual possibility of correcting the sinful nature of a man. Another important aspect is the humanist's attention to family pedagogy. In the spirit of Protestant individualism, Curione saw the significance of a family as a small Church, with upbringing of children being the most important parental task. [ABSTRACT FROM AUTHOR]

The article offers a concise presentation of the project linked to the Library Fund of the Pontifical Urbaniana University, namely, to study the inculturation of the Christian faith by relating the documentation on the editions of the Bible to the catechisms in the territories entrusted to the pastoral care of the Congregation for Evangelization of peoples. The vastness of the project itself is marked today by the difficulty of using more extensive documentation than that present in the Fund of the same Library. However, more limited segments of the indicated material of interest can already be identified. More specifically, the African continent shows quite a varied phenomenology of the editions of the Bible: from translations of the Latin Vulgate into local languages, to translations from English or French, themselves translations from Latin. In the post-conciliar period, the translations of the Bible from the original biblical languages emerge. This is the case of the Kinyarwanda versions of the NT (1988, 1989) and of the OT-NT in a single volume (1990, 1992), in which, alongside pastoral purposes, the results of modern biblical exegesis are evident, to the point of proposing categorizations of literary bodies of biblical literature from an interconfessional and also interreligious perspective.

This article introduces a new manuscript written in c.1648, A Scholastique Catechisme, Wherein ye Mysteries of Christianity are unfolded by way of Dialogue, by Tristram Sugge (1610–1661), a Royalist and episcopalian divine at Wadham College, Oxon. It is argued that the catechism's primary function was to promote both monarchical authority and an episcopal Church independent of the monarchy. This is achieved through an innovative deployment of established arguments of patriarchal kingship, and the writing of it was prompted by Sugge's fears of a religious compromise between Charles I and the Covenanters and/or Parliamentarians in the later 1640s. The Scholastique Catechisme offers an insight into the key concerns of Sugge's milieu at this time, and is testament to the radical potential of Royalist Anglican thought. [ABSTRACT FROM AUTHOR]

The article offers a concise presentation of the project linked to the Library Fund of the Pontifical Urbaniana University, namely, to study the inculturation of the Christian faith by relating the documentation on the editions of the Bible to the catechisms in the territories entrusted to the pastoral care of the Congregation for Evangelization of peoples. The vastness of the project itself is marked today by the difficulty of using more extensive documentation than that present in the Fund of the same Library. However, more limited segments of the indicated material of interest can already be identified. More specifically, the African continent shows quite a varied phenomenology of the editions of the Bible: from translations of the Latin Vulgate into local languages, to translations from English or French, themselves translations from Latin. In the post-conciliar period, the translations of the Bible from the original biblical languages emerge. This is the case of the Kinyarwanda versions of the NT (1988, 1989) and of the OT-NT in a single volume (1990, 1992), in which, alongside pastoral purposes, the results of modern biblical exegesis are evident, to the point of proposing categorizations of literary bodies of biblical literature from an interconfessional and also interreligious perspective. [ABSTRACT FROM AUTHOR]

The study deals with examples of revenants in the Bohemical Catholic early modern religious prose of the 17th and 18th centuries (postils, eschatological literature, catechisms). It notes the relations between medieval and early modern productions, in particular by transforming visual and audial motifs, and a new emphasis on the verification of history (sources, dating). The main part of the study is a typology of the narrative: the dead appear because of confession (especially imperfect, to show its importance for salvation); to prove the judgment of God (of a supposedly virtuous man); to complete a task or agreement concluded in life. The greatest number of narratives describe the return of revenants from Purgatory to inform people of its form, time in Purgatory, punishment. The revenants help the living or demand help for themselves. The conclusion of the study is devoted to the displacement of revenant history from spiritual literature at the end of the 18th century. This change is illustrated by the views of a south Bohemian teacher, Antonín Borový.

There are many reasons why women's employment is low in Muslim societies. One of these, perhaps the most important one, is the social acceptance of the traditional view that women do not have to work for wages or salaries. Undoubtedly, the most powerful mechanism that facilitates this acceptance is patriarchy. So much so, according to some Islamic interpretations, even the original message, which aims to transform gender inequality and establish equality between the genders, could be corrupted due to interpretations under the influence of patriarchy and could be seen as a means of reinforcing the hierarchical relationship between the genders. In this process, it can be said that religious texts, which aim to regulate the daily lives of individuals, play a major role, and Catechism is one of them. In this study, 12 catechism books, which represent the traditional understanding of Islam and which are the most sold in widely preferred internet sales sites, are examined in terms of how they regulate Muslim women's employment. Within the scope of the qualitative research method, findings obtained from the content analysis provided five themes: (i)the difference between the ontological definition of women and men; (ii)the meaning attributed to the work activity; (iii)perspective on women employment; (iv)the reasons for opposing women employment; (v)on what conditions women employment can be supported. [ABSTRACT FROM AUTHOR]

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Tanzimat’la birlikte çeşitli alanlarda hissedilen yenilenme ihtiyacı ve buna binaen gerçekleştirilen değişim ve modernleşme faaliyetlerinin mahiyeti ve sınırları, dönemin entelektüel gündemini belirleyen önemli bir konudur. Devleti kurtarmaya yönelik ileri sürülen çözüm önerilerinin bir kısmı, dinî düşüncenin yenilenmesine ilişkindir. Bu çerçevede Batıcı, İslamcı ve Türkçü entelektüeller arasında zengin bir fikrî tartışma ortamı oluşmuştur. Özellikle İslamcılar, söz konusu önerilerinde dinî düşünceyi temel almışlardır. Osmanlı’nın içinde bulunduğu kötü durumun, dinden değil, bizzat dinin anlaşılma biçiminden kaynaklandığını ve bu düşünme tarzının değiştirilmesinin gerekliliği konusunda ortak kanaatte olan İslamcılar, yenilenmenin mahiyeti konusunda birbirlerinden ayrışmaktadır. İslamî ilimlerin içeriğinin günümüz ihtiyaçları çerçevesinde güncellenmesi gerektiğini savunanlar, bu düşünce değişikliğini sağlayacak ilmin hangisi olacağı konusunda farklı görüşler ileri sürmüşlerdir. Bir kesim, Kelâm ilminin; diğer bir kesim ise Fıkıh ve Tefsir ilminin öncelenmesinin zaruri olduğu kanaatindedir. Toplumun temel ihtiyacının İlm-i Kelâmdeğil de İlm-i Hâlolduğunu iddia eden, Fıkıh ve Tefsir ilmi temelinde düşünce yeniliği öneren isimlerden biri de Şeyh Muhsin-i Fânî ez-Zâhirî müstear ismiyle yazan Hüseyin Kâzım Kadri’dir. Kadri; Kelâm ilminin, çağın ihtiyaçlarına cevap verecek şekilde düzenlemesi girişiminin sonuç vermeyeceği gibi insanlar arasında dinî ihtilafa neden olacağını ileri sürmektedir. Bu makalede, Hüseyin Kâzım Kadri’nin düşünsel arka planı, dinî düşüncenin yenilenmesine ilişkin önerileri ve Yeni İlm-i Kelâm’a itiraz gerekçeleri ele alınmaktadır.Özet: Son dönem Osmanlı tarihini belirleyen en önemli kavram değişimdir. On altıncı yüzyılın sonları ve on yedinci yüzyılın başlarından itibaren devletin içine girdiği siyasal çözülmeyi ve buna bağlı olarak gerçekleşen askeri, ekonomik, sosyo-kültürel değişim ve dönüşümü olumlu yöne kanalize etmek için ıslahat hareketlerine girişilmiştir. Bu çerçevede gerçekleştirilen ıslahat çalışmalarının temel savı, Kanun-i Kadîm’e ve Şeriata dönüş fikrine dayandırılmıştır. Tanzimat Fermanı’nın ilanı ile birlikte daha önce yapılan ıslahat çalışmaları farklı bir boyuta taşınarak Batılılaşma devlet politikası haline getirilmiştir. Devam eden süreçte Batılılaşma bağlamında değişim olgusu Osmanlı toplumunun her kesiminin gündemini oluşturmuştur. Çeşitli alanlarda hissedilen yenilenme ihtiyacı ve buna binaen gerçekleştirilen değişim ve modernleşme faaliyetleri, bu faaliyetlerin mahiyeti ve sınırları, dönemin entelektüel gündemini belirlemiştir. Devleti, içinde bulunduğu zor durumdan kurtarmaya yönelik ileri sürülen çözüm önerilerinden bir kısmı, dinî düşüncenin yenilenmesine ilişkindir. Bu çerçevede sunulan çözüm önerileri Batıcı, İslamcı, Türkçü entelektüeller arasında zengin bir fikrî tartışma ortamı oluşturmuştur. İslamcılar genel anamda, Osmanlı’nın içinde bulunduğu kötü durumun, dinden değil, bizzat dinin anlaşılma biçiminden kaynaklandığı ve bu düşünme tarzının değiştirilmesi gerektiği kanaatindedirler ve söz konusu önerilerinde dinî düşünceyi hareket noktası olarak belirlemişlerdir. İslamcıların kendi içinde ayrışmasına neden olan konu ise yenilenmenin mahiyetidir. İslamî ilimlerin içeriğinin zamanın ihtiyaçları çerçevesinde güncellenmesi gerektiğini savunan İslamcı düşünürler, ihtiyaç duyulan söz konusu düşünce değişikliğini mümkün kılacak ilmin hangisi olacağı konusunda farklı görüşler ileri sürmüşlerdir. Bir kesim, Kelâm ilminin; diğer bir kesim ise Fıkıh ve Tefsir ilminin öncelenmesi gerektiği kanaatindedir. Bu bağlamda görüş beyan eden kişilerden biri de Şeyh Muhsin-i Fânî ez-Zâhirî müstear ismiyle yazan Hüseyin Kazım Kadri’dir. Kadri, Fıkıh ve Tefsir ilmi temelinde bir düşünce yeniliği önermektedir.Hüseyin Kazım Kadri, Meşrutiyet döneminin dikkat çeken entelektüellerinden biridir. Kadri, mutasarrıf, vali, vekil ve bakan olarak devlet yönetiminin çeşitli kademelerinde görev almış, gazetecilikle meşgul olmuş ve din, dil, ziraat gibi konularda da yetkin eserler telif etmiştir. Onun tüm çabası Osmanlıyı içinde bulunduğu kötü durumdan kurtarmanın yollarını aramaya yöneliktir. Bu çerçevede o, dini düşünce alanında üretilen bilginin niteliğini sorgulamakta ve çözüm önerilerinde bulunmaktadır. Onun dini düşüncenin yenilenmesine ilişkin önerisinin temelinde, insanların pratik problemlerine çözüm üreten yeni bir ilm-i hâl'e duyulan ihtiyaç bulunmaktadır. Kadri bu ihtiyacı, yeni ilm-i kelâm karşıtlığı üzerinden temellendirmektedir. Ona göre Kelâm ilmi, tedvin edildiği andan itibaren Müslümanlara fayda sağlamadığı gibi zarar vermiştir. Kelâm ilminin yenilenmesi, çözümden öte sorun üretecektir. Kadri'ye göre, Yunan felsefesinin içerik ve yöntemini kullanması nedeniyle Kelâm ilmi, Müslümanlara has özgün bir ilim olmadığı gibi İslam’ın özünü bozmak amacıyla ortaya çıkarılan zararlı bir disiplindir. Mu'tezili âlimlerin Kelâm ilminin kurucuları olması da bu ilmin İslam düşünce geleneği dışında sayılmasının sebeplerinden biridir. Kadri, bu ekole mensup âlimlerin varlığı anlamaya yönelik olarak ortaya koydukları teorilerin, dinin ihdas ettiği iman alanına hiçbir katkı sağlamadığı kanaatindedir. Mihne sonrasında ortaya çıkan Ehl-i sünnet ekolünün belli bir işlev gördüğünü kabul eden Kadri bu işlevin yeterli olmadığını belirtmiştir. Nitekim ona göre Kelâm ilminde cevher-araz, hudûs-kıdem, vücûd-âdem vb. konular tartışılmış fakat süreç içerisinde söz konusu içerik ihtiyaca binaen yenilenememiştir. Kadri'nin bir diğer eleştirisi ise Kelam ilmini, Müslümanların fırkalara bölünme nedeni olarak görmesidir. Kadri, Müslümanların birlik ve beraberliğe en çok ihtiyaç hissettikleri dönemde Kelâm ilminin yenilenmesi girişiminin yeni tefrikalara yol açacağından endişe etmektedir. Bu endişe Kadri'nin pragmatik bir sâikle kelam karşıtlığı yapmasına neden olmaktadır. Hüseyin Kazım Kadri'nin kelam karşıtlığının bir diğer gerekçesi ise Kelâm ilminin usûlu'd-din olarak isimlendirilmesidir. Ona göre kelamcılar, tevhid ve sıfatlar konusunda içtihatta bulunarak konuyu netleştirmek yerine daha karmaşık bir hale getirmişlerdir. İnanç alanında delillendirmede bulunmayı inançsızlıkla eşdeğer gören Kadri, imanın, aklın değil insanlar arasında herhangi bir ihtilafın bulunmadığı hissin konusu olduğu kanaatindedir. İnanç alanında gerçekleştirilecek olan tahkik çabasını eleştiren Kadri, ihtiyaca göre pratik alanı ilgilendiren konularda söz gelimi fıkıh alanında dinî ilkelerin yeniden yorumlanmasının en önemli dinî vecibe olduğunu vurgulamaktadır. Kadri, özellikle fıkıh alanında aklın önemli bir işlevi olduğunu belirterek geçmişin doğrularının aynen taklit edilmesini eleştirmektedir. O, yeni İlm-iKelâm’aalternatif olarak yeni bir İlm-i Hâlönerisinde bulunmakta ve bunun, insanların ihtiyacı olan dinî bilgiyi sağlayacağını iddia etmektedir. Hüseyin Kazım Kadri’nin, Kelâm ilmini Müslümanların başına gelen türlü felaketlerin nedeni olarak görmesi ideolojik bir karşıtlık nedeniyledir. Bu ideolojik karşıtlık onun Kelâm ilmini ve bu alanda üretilen ilmi birikimi görmezden gelmesine, bu birikim hakkında tarihi gerçeklerle çelişen duygusal çıkarımlarda bulunmasına neden olmuştur. Süreç içerisinde İslam düşüncesinin zamanın şart ve ihtiyaçlarına göre yenilenememesinde diğer disiplinler gibi Kelâm ilminin de payı vardır. Ancak tek sorumlu olarak Kelâm ilminin görülmesi makul olmadığı gibi gerçekçi de değildir.

Muhammad b. Ibrahim is a poet who lived in the 15th and 16th centuries. His only work which we could reach is Shir‘a-i Manzūm. Itwas translated fromShir‘at al-Islāminto Turkish in 911/1505. Shir‘at al-Islām is a book of ilmihal (catechism) and ethics written in Arabic by famous Hanafī scholar Imāmzadāh (d. 573/1177). It was very popular in Ottoman society and among scholars. In the first part of this article, the commentaries and translations of Shir‘at al- Islām are introduced. In the second and third parts, there is content review of Shir‘a-i Manzūm and Muhammad b. Ibrahim’s translation methods. The longest poetic ilmihal (catechism) in Turkish Literature, Shir‘a-i Manzūm is consists of 8442 couplets. The work, which was written in form of the mathnawī, was dedicated to the Ottoman Sultan Bayazid II (1481–1512). At the end of the Los Angeles copy of Shir‘a-i Manzūm, it is stated that the poet was from Eceabat. Muhammad b. Ibrahim, who could write poetry in Arabic and Persian besides Turkish, skillfully used derivations, synonymous and puns in his work. Along with adhering to the source, he reflected his contributions to his work. There are also translations of many Qur’ān verses and hadiths in Shir‘a-i Manzūm which is included in the religious group of mathnawīs. The 15th and 16th centuries are considered as the golden age of the mathnawī type in Turkish Literature. During these centuries many different religious-mystical and moral mathnawī have been written. The translation made by Muhammad b. Ibrahim under the name of Shir‘a-i Manzūm is one of these mathnawīs. There is no information about the literary personality of the poet. All the opinions mentioned in our article about his poetics are based on Shir‘a-i Manzūm. It is understood from his work that Muhammad b. Ibrahim received a good madrasa education as well as his poetry skills. Shir‘a-i Manzūm has a simple wording and the characteristics of Old Anatolian Turkish. The wording of the work is very similar to the other mathnawīs written in its period. Süleymān Çelebī’s Wasīlat al-Najāt; Yazıcıoğlu Mehmed’s Muhammadiya, İbrahim Tennūri’s Gulzār-ı Ma‘nawī, Hamdullah Hamdi’s Mawlīd, Zaīfī’s Majma‘u al-Anvār, Dāvudı Halvetī’s Gulshan-i Tawhīd are similar mathnawīs belonging to that period. Since Shir‘a-i Manzūm is a religious-didactic work, the translator used a clear wording. Since Shir‘at al-Islām, which is the source of Shir‘a-i Manzūm, was written in Arabic in Bukhara in the 12th century, it contains many Arabic words and phrases. The translator makes his poetry understandable by giving the Turkish of these words and phrases in the couplet or afterwards. Shir‘a-i Manzūm has the classical arrangement of the mathnawī type. The work begins with basmalah, hamdalah and salvalah and continues with couplets on tawhīd and naat. The poet explains why he wrote his work after praising the Sultān Bāyezīd II (1481–1512). After this entry, it is passed to the section where the main subject is handled. In addition to worships, we also find other topics in these chapters. Six manuscripts copies of Shir‘a-i Manzūm have been identified so far. Manisa Public Library, University of California Los Angeles Library and Presidency of the Republic of Turkey Presidency of Religious Affairs Library copies were announced to the world of science for the first time with this study. The Fahri Bilge copy mentioned by Agah Sırrı Levend could not be reached. Ahmet Aydın made a master’s degree on a part of the work in 2016 based on Süleymaniye Library Hacı Mahmud copy which is mentioned in Osmanlı Müellifleri (Ottoman Authors) and Süleymaniye Library Manuscript Donations copy. Egyptian National Library copy was reproduced from the Hacı Mahmud copy. In our ongoing PhD Dissertation, Manisa, Los Angeles and Hacı Mahmud copies are selected for the critical text, but other copies are also used. There have been remarkable studies in the field of poetic ilmihal (catechism) and poetic fıqh in Turkey in recent years. We believe that our article, which introduces the longest catechism of Turkish Literature, will make significant contributions to this field. [ABSTRACT FROM AUTHOR]

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