Cuma müezzinliği diyanet

Analyses the historical and sociological roles of Friday sermons in the nation-building process in modern Turkey Present. English Pages Year

Secularism in Turkey as a Nationa This article analyzes one of the reforms of the Kemalist state which imposed the recitation of the Turkish translation of the call to prayer and banned its original Arabic version between and This reform reflected the nationalist urge to create an Islam unaffected by the Arabic language and Arab cultural traditions. The ban on the call to prayer in Arabic was part of a wider nationalist program which aimed to Turkify all cultural fields including religion and to promote a local vernacular Islam. This intervention was in line with official secularism, because the latter did not mean the total exclusion of Islam from the public sphere, but its control and even its endorsement as long as it remained loyal to the modernist state.

Cuma müezzinliği diyanet

Secularism in Turkey as a Nationa This article analyzes one of the reforms of the Kemalist state which imposed the recitation of the Turkish translation of the call to prayer and banned its original Arabic version between and This reform reflected the nationalist urge to create an Islam unaffected by the Arabic language and Arab cultural traditions. The ban on the call to prayer in Arabic was part of a wider nationalist program which aimed to Turkify all cultural fields including religion and to promote a local vernacular Islam. This intervention was in line with official secularism, because the latter did not mean the total exclusion of Islam from the public sphere, but its control and even its endorsement as long as it remained loyal to the modernist state. The Kemalist regime not only wanted to control religion, but also promoted a national and Sunni Islam rendered compatible with the modern nation-state. In this respect, Kemalists were heirs to the Ottoman Young Turks' instrumentalist and reformist approach to Islam. They adopted their predecessors' dream of a pure, Turkish Islam, which was redefined as a matter of individual conscience vicdan and hence made congruous with the westernization project Davison, ; Parla and Davison, The Directorate of Religious Affairs DRA has been the main official instrument for disseminating this « state Islam » throughout the country. As in other Muslim-majority nations of the Middle East, Kemalists accommodated Islam into their nationalist ideology instead of replacing it Bozarslan, ; Asad, What appeared to be a secular bias was in fact the redefinition and instrumentalization of religion by secular nationalism. Kemalist secularism attempted to reconstruct Islam as a national, rational and individual religion.

In fact, it was the outcome of more than a century of reform efforts, mixed with setbacks. He also added: « The national language and the national personality of the Turkish nation are sovereign and essential in all its life », cuma müezzinliği diyanet. Traduction nouvelle faite sur le texte arabe par M.

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Cuma müezzinliği diyanet

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Thus it gave the national movement a religious consecration in the eyes of the believing population. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. In recent years liberal-minded or feminist Muslim women have started to question this order of things because of its gender discrimination. There are only speculations about possib However, before commenting on the charter, the principles of legitimacy underlying the previous order will be summarised. This is rendered through the following short narrative about the Prophet: [2] Bestower of grace, mercy, kindness and benevolence to his servants, the almighty Allah created night-time suitable for our rest, and daytime correspondingly for all types of our works. His poem titled « Fatherland » Vatan and written in is the expression of his program of nationalism in religion:. Both writers were probably mistaken by the official history textbook which was published in and in the section on the « nationalization in religion » referred to the ceremony at the Ayasofya Mosque held on February 3, During the First World War he fought in the campaign against Russia. As a fairly young thirty years old in , but presumably rather experienced imam, Kutuz Hoca still collected hutbes from more qualified imams. During a period with no money, a person cannot preserve his religion, his honour, or even his world! Follow us RSS feed. The fact that in contemporary Turkey women with a religious education are allowed to engage in vaaz, but not in hutbe, also bears witness to the greater freedom allowed to the former kind of preaching.

Affet beni gece vakti.

The different textual contents — one a religious revelation the Koran and the other a narrative about a military victory and political revolution Nutuk — speak for themselves. The only thing everyone is thinking about is the prospect of his burning away in hell. A bun-Nasr Jamil M. Such oppressors do not recognise the rights of others. Namaz places man within the court of Allah the almighty. The story also contributes insights into the professional hierarchy of a local mosque. This was not least true of the Friday sermons. The following translation is mine. As Islam began to be seen as a mobilizing ideology, the language used during worship gained a special significance. Know that the ethics of the noble Prophet are made out of the Koran. He always sees himself with Allah. A firmer organisation was introduced in , a couple of years later followed by the regular publication of Diyanet Gazetesi.