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Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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.)

Copyright of Mevzu is the property of Ali Sever 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.)

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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 COVID-19 pandemic is an important stressor, especially in terms of the primary risk infection and the secondary consequences it causes globally, socially and economically, and in this respect, it has a significant impact on psychological health. Based on this, study aims to examine the stress levels of the participants during the pandemic, to evaluate the relationship between pandemic-stress and obsessive-compulsive symptoms (OC symptoms), and to test the roles of emotion regulation difficulties, obsessive beliefs and disgust in this relationship within the scope of a model. 320 people (X=33.78 min=18; max=62) aged between 18-65 residing in Turkey during the pandemic, participated in the study. Participants, completed COVID-19 Stress Scale, Difficulty in Emotion Regulation Scale-Short Form, Obsessive Beliefs Scale, Disgust Propensity and Sensitivity Scale, and Vancouver Obsessive Compulsive Inventory. As a result of the analysis, it was determined that participants' stress level regarding pandemic and their OCD symptoms varied from moderate to high. Also it has been determined that pandemic stress is associated with obsessive-compulsive symptoms, difficulty in emotion regulation, obsessive beliefs and disgust play a mediating role in the current relationship, thus confirming the proposed structural model for the development of symptoms. The results show that pandemic-related concerns may be a risk factor for OCD. Also, there are many cognitive and emotional factors that affect this relationship pattern. In this respect, the development of interventions targeting these factors in treatment processes may be important initiatives to prevent the progression of symptoms to the clinical level. [ABSTRACT FROM AUTHOR]

Copyright of Kalemname is the property of Kalemname 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.)

Copyright of Androloji Bülteni (Andrology Bullettin) is the property of BAYT Ltd. Co 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.)

Humans have lived a life intertwined with animals since the first moments. While some animals have provided convenience in people's lives, a defense mechanism has been established against others. Animals are of great importance for humans to survive in or out of society. It is not possible for these beliefs, which vary from region to region, to have a single form. For example, an animal may have positive connotations in one society and negative connotations in another. Therefore, beliefs are shaped according to these points of view. The natural events that have occurred over time and the efforts to make sense of some things in daily life have led to a search among people. The beliefs that emerged as a result of this search provided convenience at the point of making sense of life. Thus diversification of beliefs can make continuaiton of human existence more convenient. Uzbek Turks, who make their living from animal husbandry, shared their lives with animals. Some rituals that should be applied in ceremonies are shaped according to the animal calendar. This calendar, popularly known as "Çorva Hisobi", is important as it provides a source of thoughts about animals. In general, an animal culture was created according to this calendar, which includes beliefs about animals such as ox, cow, sheep, lamb and ram. There are also animal spirits among the spirits that help shamans in shamanic narratives. Animal-ancestral belief has found a place for itself among the Uzbek Turks as well as in the Turkic world. The names of many of the animals mentioned in the study were also used in calendars to determine time. Looking at the origin of beliefs about animals, it is aimed to reach information about animal cult. In this study, firstly the written sources for the Uzbek folk beliefs were investigated. Then, information was given about the status of animals in various beliefs and practices in daily life. In this study, examples of animal beliefs living in Uzbek Turks will be discussed.

Copyright of Celal Bayar Üniversitesi Saglik Bilimleri Enstitüsü Dergisi is the property of Celal Bayar University Health Sciences Institute Journal 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.)

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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.)

In the Classical Turkish Literature, Muhammediye by Yazıcıoğlu Mehmed, which stands out with its volume and rich context among the religious-Sufi works of the first half of the 15th century. The work was written in 1449 and became a reference book that was widely read and respected. However, both its language and fine details caused challenges in understanding the work. Because of such challenges, some replies and annotations were written for better understanding the work. One such annotation to Muhammediye is the work entitled Ferahu’r-Rûh by Ismail Hakkı Bursevî in 1695. This work stands out among the majority of works in the genre of commentary due to its volume, breadth of content, and the fact that it was written on a Turkish work. In addition, the author’s the versatility, competence in religious knowledge and productive nature that provided many works also make the work valuable. While annotating the Muhammediye, Bursevî created a rich content on many different fields such as language, literature, history, geography, religion and especially Sufism with his expansive knowledge. When providing explanations about the words, concepts, events, traditions, belief, etc. that he was reviewing, he acted meticulously and enriched his own narrative with citations from various sources, Sufi explanations and sometimes with his own views and thoughts. He even created poetry in plain language with educational purposes on many subjects, by which he displayed the poet in himself and added diversity to his work. There are many elements that need to be reviewed and examined as language and literature material in the wide context of Ferahu’r-Rûh. This study focuses on the beliefs among such elements and has the purpose of identifying and explaining some beliefs in the work. The introduction part of the study mentions the replies and annotations that are written because of the challenges in understanding the Muhammediye. After that, the works and literary character of the poet Bursevî are briefly mentioned, and the reasons behind writing the Ferahu’r-Rûh, its disposition, writing and printing copies, distinct points in the annotation method and its importance as a book of annotation are highlighted. At the end of the introduction, publications regarding Ferahu’r-Rûh are mentioned, and the purpose and method of this study is stated. In the chapter that creates the core of this study, the identification of and explanation for some beliefs mentioned by the poet when he explains the words and word groups in the annotation of Muhammediye are provided. For that, the relevant verse from Muhammediye and the context of such verse is provided. Then, how the identified beliefs are handled in Ferahu’r-Rûh and what they meant are explained, and the subject is supported with some additions. It is also mentioned that some beliefs are public beliefs and are used in classical literature. The identified beliefs are grouped based on their contexts and reviewed under seven different groups. These groups are “beliefs related to religious characters, animals, vegetation, precious stones, supernatural entities, situations and events, dreams and other beliefs”. A total of 35 beliefs were reviewed. In the conclusion chapter of the study, it is mentioned that which of the mentioned beliefs were similar and which ones created a structural integrity, which beliefs were predominant, the method of Bursevî when explaining such beliefs, and what kind of interest there was from the order of the author for Muhammediye and its annotation Ferahu’r-Rûh. Besides contributing to the literature regarding the beliefs, this study aimed to highlight the rich context of the Ferahu’rRûh and taking a step towards expanding the studies for the review of the work. [ABSTRACT FROM AUTHOR]

The word afterlife (ahiret) is one of the basic concepts of the Qur'an. In addition to its earthly meaning, it stands out with its otherworldly and faith-related meanings. In the Qur'an, the word âhiret is used as an adjective for the word al-yawm in 116 places in the form of feminine (āhirat ) and in twenty-six places in the form of masculine The Qur'an uses words synonymous with the afterlife as well as words that are antonyms. The Afterlife is an eternal and everlasting life that begins with death in the sense of the next world. It is a life in which people will be asked about their words and sorrows in this world and will be rewarded. The Afterlife is a world with different stages, conditions and characteristics. The Afterlife consists of the stages of death, the berzāh, the doomsday, gathering-hum/sunny, the judgment, the account, the queue, and heaven and hell. The Hereafter is a realm where people's words and deeds in this world will be questioned, and those with faith and good deeds will be rewarded (paradise), and those with disbelief and bad deeds will be punished (hell). The Qur'an has dealt with the Afterlife as a principle of faith, mainly in conjunction with the principle of faith in God. Belief in the Afterlife is a matter of the unseen. In addition to the principle of faith, the Qur'an has also addressed this issue rationally through some natural phenomena in the world. [ABSTRACT FROM AUTHOR]

It is seen that throughout history, folk beliefs have played a significant role in shaping individuals' lives and continue to exert their influence in contemporary society. Among these beliefs, superstitious beliefs hold a prominent position and leave profound imprints on individuals' lives. It is an undeniable fact that these beliefs contribute to various aspects of individuals' lives, including psychological well-being and socio-cultural adaptation. Superstitious beliefs offer psychological comfort, alleviate doubts, instill a sense of safety, reduce fear and anxiety, and aid in coping with feelings of helplessness. Moreover, superstitious beliefs actively participate in social life, addressing certain psychological needs of individuals. Understanding the impact of folk beliefs on individuals is crucial, as it provides insights into both the individual and society. This article presents a document analysis-based study, aiming to explore the effects of folk beliefs within the context of superstitious beliefs, emphasizing the importance of this topic in social sciences. It also encourages further research on folk beliefs and superstitions to deepen the understanding of this subject. [ABSTRACT FROM AUTHOR]

Konyalı Mehmed Vehbi Efendi is an important intellectual and politician who witnessed both the last period of the Ottoman Empire and the early periods of the Republic and taught in madrasahs. Mehmed Vehbi Efendi, who produced works in many fields of Islamic sciences such as Tafsir, Hadith and Kalam, lived in such a transition period and was interested in politics and served as a member of parliament for a part of his life, making his thoughts on Islamic issues important. The period in which Mehmed Vehbi Efendi lived was a period in which attacks against religion by movements such as positivism and materialism were intense. In this article, Mehmed Vehbi Efendi's views on the issue of Prophethood, which is a subject of the science of Kalam, are discussed, how he defends the issue is expressed, and his different or similar views from other scholars are tried to be revealed. While working, descriptive and heuristic research techniques were used, based on the author's own works and ideas, and document analysis was carried out. In addition, the aim was to reveal his line between traditionalism and modernism, based on the ideas he defended; in this context, it has been determined that Mehmed Vehbi Efendi is a scholar in the traditional understanding of Islam and an author who defends the Mâtürîdî creed. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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.)

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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.)

Copyright of INES Journal: The Journal of International Education Science / Uluslararası Eğitim Bilimleri Dergisi is the property of INES Journal: The Journal of International Education Science 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.)

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Copyright of Sanat ve Tasarim Dergisi is the property of Ankara Haci Bayram Veli 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.)

Bu araştırmada sınıf öğretmenlerinin uzaktan eğitime ilişkin görüşleri ve matematik eğitiminde bilgisayar kullanımına ilişkin inançları ortaya çıkarılmaya çalışılmıştır. Araştırmada nicel araştırma desenlerinden ilişkisel tarama modeli kullanılmıştır. Araştırmanın çalışma grubunu 163 sınıf öğretmeni oluşturmaktadır. Araştırmada veri toplama aracı olarak Kurnaz, Kaynar, Şentürk Barışık ve Doğrukök (2020) geliştirilen Uzaktan eğitime ilişkin görüş ölçeği ve Çakıroğlu, Güven ve Akkan (2008) tarafından geliştirilen Matematik Eğitiminde Bilgisayar Kullanımına İlişkin İnanç ölçeği kullanılmıştır. Araştırma verileri betimsel istatistikler, bağımsız gruplar t-testi, Anova testi ve pearson korelasyon testi kullanılarak analiz edilmiştir. Araştırma sonuçlarına göre sınıf öğretmenlerinin uzaktan eğitime ilişkin görüşleri ile matematik eğitiminde bilgisayar kullanımına ilişkin ortalama puanları arasında pozitif yönde anlamlı bir ilişki vardır. Sınıf öğretmenlerinin uzaktan eğitime ilişkin görüş ve matematik eğitiminde bilgisayar kullanımına ilişkin inanç ortalama puanlarının orta düzeye yakın olduğu sonucu elde edilmiştir. Ayrıca sınıf öğretmenlerinin uzaktan eğitime ilişkin görüş ortalama puanları; cinsiyet ve eğitim düzeyi değişkenine göre anlamlı farklılık göstermezken mesleki kıdem değişkenine göre anlamlı farklılık göstermektedir. Bununla birlikte sınıf öğretmenlerinin matematik eğitiminde bilgisayar kullanımına ilişkin inanç ortalama puanları; cinsiyet ve mesleki kıdem değişkenine göre anlamlı farklılık göstermezken eğitim düzeyi değişkenine göre anlamlı farklılık göstermektedir.

Varlığı naslarla sabit olan cinler, akıl ve irade sahibi varlıklardır. Zâriyâtsûresinin 56. âyetinde cinleri ve insanları yalnızca kendisine kulluk etmeleri için yarattığını belirten Allah, En‘âmsûresinin 130. âyetinde de “Ey cin ve insan topluluğu; size, içinizden, âyetlerimi anlatan ve şu (korkunç haşr) gününüzün geleceğini haber verip sizi korkutan peygamberler gelmedi mi?” buyurarak cin ve insin ilahi vahyin muhatabı olup ahirette hesaba çekileceklerini beyân etmektedir. İsrâsûresinin 95. âyetinde ise “Eğer yeryüzünde (insanlar yerine) yerleşip dolaşan melekler olsaydı, elbette onlara gökten bir melek peygamber indirirdik.” buyuran Allah, bu husustaki sünnetullah’a dikkat çekmiştir. Bu açık ilâhî beyana rağmen, yeryüzünde beşerin yaratılmasıyla birlikte,cinlerin dinde beşer elçilere tabi olduğunu belirten ve bunusadece Hz. Muhammed’ehas kılan iki görüş ortaya çıkmıştır. Bu görüşlerin şekillenmesinde Kur’ân’ın konuyla ilgili âyetlerinin etkisi büyüktür. Ahkâf ve Cin sûrelerinde, Hz. Peygamber’in Kur’ân okuyuşunu dinleyip ona iman eden bir grup cinin, kendi kavimlerine giderek onları da imana çağırdığı belirtilmektedir.Bu durum, sekaleyn’denher birine kendi cinsinden elçiler gönderildiğini ifade eden Kur’ânî naslar ile cinlerin dinde beşer elçilere tabi olduğunu belirten görüş arasında zahirî bir uyuşmazlığa yol açmaktadır. Zira beşerdenfarklı bir tür olan cinlerin, beşer fıtratı ve yaşamını merkeze alan Kur’ân’ın amelî hükümlerinin muhatabı kılınması, onların ontolojik açıdan beşerle özdeşleştirilmesi anlamına gelmektedir ki bunu naslarla bağdaştırmanın imkânı bulunmamaktadır. Öyleyse cinlerin beşer elçilere ya da Hz. Muhammed’e iman etmesi, bu husustaki yaygın söylemin aksine, insanın insan elçiye tabiiyetinden farklı bir anlam taşıyor olmalıdır. Çalışmamızın amacı bu farklılığı ortaya koymaktır.

Gaziantep, insanlığın en eski yerleşim yerlerinden birisidir. Bu özelliğini günümüze kadar sürdürmesi bölgeye zenginlik katmıştır. Birikmiş olan bu zenginliği gözden geçirdiğimizde, her aşamasında çeşitli din ve inançların izlerine rastlarız. Yapılan araştırmalar da insanlık geçmişinin hiçbir aşamasında inançtan yoksun bir toplumun bulunmadığını ortaya koymuştur. Başka bir ifade ile inanç insanlık tarihi kadar eskidir. Bulgular, tarihin her aşamasında din ve inancın izlerine mutlaka rastlandığını göstermiştir. Gaziantep’in içinde yer aldığı bölge Mezopotamya ile Akdeniz arasında yer almaktadır. Burada ilk medeniyetler yeşermiştir. Bölge ayrıca Güney ve Akdeniz taraftan başlayıp batıya, doğuya ve kuzeye giden yolların kavşağında bulunmaktadır. En önemlisi meşhur tarihî İpek Yolu buradan geçmektedir. Tüm bunlar bölgenin bir yandan tarih öncesinden beri insan topluluklarının uğrak yerine dönüşmesine, öte yandan bölgede çeşitli din ve inançların yaşamasına uygun zemin yaratmıştır. Bölgenin tarih boyunca yaşadığı toplumsal, kültürel ve siyasî değişim ve dönüşümlere bağlı olarak bu çeşitlilik gittikçe artmıştır. Tarihinin en önemli aşamasında İslam dinini bünyesine barındırarak, bu özelliğini uzun süredir devam ettirmektedir. İslam’ın da sağladığı hoşgörü ortamı ve geleneği sayesinde eski din ve inançların izlerine hala rastlamak ve onları müşahede etmek mümkündür. Çalışmamızı sınırlandırarak İslam’ın dışındaki din ve inançların izlerine kısaca değinmek istiyoruz. Araştırmamızda önce Gaziantep’in eski dönemlerine işaret edeceğiz. Bu bağlamda Hititliler döneminden örnekler vereceğiz. Döneme ait izleri ilçe ve oradaki kalıntıları baz alarak değerlendireceğiz. Ardından Romalılar ve Yunanlıların Gaziantep ve çevresine önemli izler bıraktığına değineceğiz. Bu bağlamda Dülük ve Zeugma kentlerinin önemini belirteceğiz. Mitra kültünün etkilerini vurgulamaya çalışacağız. Bir sonraki aşamada ve özellikle son dönemlere kadar mevcudiyetini koruyan dinlerden Yahudilik ve Hıristiyanlığın Gaziantep ve çevresindeki izleri üzerinde genişçe duracağız. Bu dinlerin bölgedeki ilk ortaya çıkışları ve tarihi serüvenlerini gündeme getireceğiz. Ardından mensuplarının Müslümanlarla nasıl geçindiklerine, bu ilişkilerin seyrinin nasıl devam ettiğine değineceğiz. Son olarak zikri geçen dinlerin ve mensuplarının yakın dönem ve günümüzdeki durumlarını ele alacağız ve bu doğrultuda tespitler yapacağız. Bunun yanında Gaziantep, Birecik’ten başlayıp Akdeniz kıyılarına, Kahramanmaraş'tan başlayıp Halep’e ve Diyarbakır’dan başlayıp İskenderun’a kadar uzanan ana yollar üzerinde bulunan ve ayrıca Türkiye ile Suriye münasebetlerinde öne çıkan önemli şehirlerinden birisidir. Dolaysıyla Gaziantep ve çevresinin her dönemde olduğu gibi bundan sonra da inanç, kültür ve ticaret merkezi olma potansiyelini koruduğunu ifade etmeye çalışacağız. Araştırmamızda ele alınan konu başlıklarının sağlıklı bir şekilde ortaya konulabilmesi için deskriptif metodunu tercih ettik. Buna bağlı olarak olgu ve olaylara nesnel yaklaşmaya çalıştık. Çalışmamızda esas alınan kaynakları önce taramadan geçirdik ve ardından gerekli analizleri yaptık. Bunun yanında Gaziantep’i direk konu edinen kaynaklara öncelik verdik. Bu bağlamda yakın dönemle ilgili bazı örnekleri özellikle bölge insanlarının hatıralarından seçmeye çalıştık.

When the works of historicists are examined, it is clearly seen that they were influenced by western critics and orientalists, as well as the ancient batinis in the Islamic world. In essence, just as western critics were influenced by the esoteric interpretation of Origenes (d.253-254), historicists seemed to be reviving the path of the ancient batinis in the Islamic world. Phenomena such as heaven, hell, angels and jinn are symbols, the Quran is a human word, the stories of the Quran are not experienced realities, the provisions of the Quran are universal in the sense of being "valid at all times and for everyone". Those ideas are some of the similarities between the two groups that could be given as an example in this regard. However, the lack of a study revealing the relationship between historicists and the bâtınîtes and evaluating the fictional historicist method of exegesis in this context is an important deficiency on the subject. Therefore, it was deemed appropriate to investigate this issue in order to eliminate this deficiency and to create a basis for future studies on the subject. For this purpose, in the first part of the article, two groups were compared in terms of sources, methods and opinions and an evaluation was made about this. In the second part, it is examined whether the historicist method of exegesis in accordance with the Qur'an in the context of esotericism. Since the Qur'an contains many subjects that are not included in the culture of the Arabian Peninsula - and therefore cannot be counted as historical - it has been seen that it is not possible to apply this method of tafsir to the Qur'an. In addition, historicism's treatment of verses with an approach that is contrary to the Qur'an, such as the humanity of the Qur'an, contradicts the teachings of the Qur'an. The tafsir method of the historicists, who could not stay away from the esoteric interpretation style due to the method they followed, turned the Qur'an into a distorting word full of contradictions, legends and esoteric meanings rather than a guiding word. Therefore, it is clear that historicism, which we can define as modern esotericism, is a style of explanation contrary to the spirit of the Qur'an for these and similar reasons. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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.)

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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 believed that just before the death occurs, there are some signs that death is approaching. These beliefs, which exist in every culture, differ due to the influence of interpretation and symbols. This study was intended to examine the beliefs and practices that are considered signs of death in Yolgeçen Village and Güldede Village in Gürün district of Sivas. Questions were prepared after observing that the research area was suitable for the subject. An in-depth interview form and participant observation technique were used during the study. In the study, two views, Sunni and Alevi, were examined separately within the purpose of revealing the cultural differences, if any. However, very few differences were observed due to the influence of acculturation between the two communities. In the communities studied, people were both afraid of and curious about death, under the influence of the belief that life continues after death. In line with this, they tried to find out what the signs of death were before death. People indeed reached some conclusions by trying to observe everything that is happening around them. Beliefs and practices thought to be a sign of death are classified under six headings: Beliefs that depend on animals and plants, those that occur in dreams, those that depend on natural events, those that depend on objects, those that depend on the patient’s physical and psychological changes, and other beliefs that evoke death. These classified beliefs and practices have gained an important place in people’s minds, broadened their perspective on death and strengthened their belief in life after death. Considering the findings, beliefs that are thought to remind communities of death have become symbols for them and have been transmitted between generations thanks to symbols. [ABSTRACT FROM AUTHOR]

The aim of the study is to qualitatively/historically examine and compare the characteristics of China's traditional "Hanfu" and Japan's traditional "Kimono" garments. A survey model was adopted based on a literature review of these traditional garment characteristics. In the findings, it is explained that the Chinese Han traditional garment hanfu has not been able to preserve its features until today. With the help of sources and visuals, it is stated that the kimono, which is derived from hanfu, has not undergone changes in cultural exchanges, unlike China, and thus many basic elements of the original hanfu have been preserved. Hanfu, the traditional dress of the Chinese before the 17th century, includes all kinds of traditional clothing worn by the Han Chinese ethnic group. The teachings of Confucius, which enlightened Chinese society for thousands of years, recognized the hanfu as a very important part of Chinese ceremony and ritual. This traditional garment has a history as long as the history of the Han Chinese. The hanfu, with its ethnic and aesthetic characteristics, was eradicated in the 17th century due to repression by the Manchu invaders. When the Manchus ruled China during the Qing dynasty (1644-1912), they thought that they would have great difficulty ruling the Han Chinese. Thus, all Han Chinese in the Manchu system were forced to wear a garment called "Gipao". Over time, the traditional Han Chinese dress, the hanfu, was completely replaced by Manchu-style clothing. Today, the historical Chinese hanfu is usually only worn at festivals, religious ceremonies and movies. The hanfu is usually wide and long-sleeved. The hanfu is a long garment because in ancient Chinese thought it was impolite to show the feet. The kimono has been recognized as a traditional Japanese garment since the 12th century, although it was adapted from the hanfu. Historically, the hanfu has had a significant influence on the traditional costumes and styles of many other Asian countries. Wearing the kimono, like wearing the hanfu, signifies both the spirit and the garment. Passed down from generation to generation, traditional kimonos, with their fabric characteristics and patterns, express the age, social status and style of the wearer. From the 1600s onwards, Japan had a period of two hundred and fifty years in which it closed its doors to all foreigners. During this period, the Japanese continued to focus on their own tradition and art, advancing the art of kimono patterning and weaving. [ABSTRACT FROM AUTHOR]

Jinns, whose existence is established by the scriptures, are beings of intelligence and will. In the verses, Allah states that he createdjinn and humans only to serve Him (al-Dhariyat, 56) and says, "Ojinn and human community; Didn't there come to you prophets from among yourselves who toldyou about My signs andwarnedyou that this (terrible resurrection) daywould come?"(alAn'am, 130), declaring thatjinn and human bot are responsible so they will be held accountable in the hereafter. In another verse Allah draws attention to the sunnahtullah (natural/social law) in this regard by saying, "If there' were angelsresiding on the earth (instead of people), wewould certainly have sent down an angelicprophet from the skyto them." (al-Isra, 95). Despite this clear divine statement, with the creation of human beings on earth, two views have emerged, one held that thejinn are subordinate to human prophets in religion and the other exclusive this to the Prophet Muhammad. The Qur'an's verses aboutjinn have a great role in shaping these views. In surahs al-Ahqaf, andjinn, it is stated that a group of jinn, who listened to the Prophet's recitation of the Qur'an and believed in him, went to their own people and called themto faith. An apparent inconsistency arises between the Quranic verses, which state that prophets were sent to each of the thaqalayn from their own kind, and the view thatjinn are subject to human prophets in religion. Because makingjinn, who are a different species from human beings, the subject of the practical provisions of the Qur'an, which focuses on human nature and life, means that they are ontologically identified with humans, which is inconsistentwith the scriptures. So, contrary to the widespread discourse on this matter, factthatthe faith of thejinns in Prophet Muhammad, must have a different meaning than the subordination ofhumans to human prophet. The aim of this study is to reveal this difference. [ABSTRACT FROM AUTHOR]

Background: In this study, it was aimed to determine the stigmatising attitudes, beliefs and behaviours of women and men living in Şanlıurfa province towards abortion. Materials and Methods: The population of this cross-sectional study consisted of men and women between the ages of 18-65. The sample size was calculated as 292 according to the values obtained from the pilot study. The data of the study were collected by face-to-face interview technique between July and August 2023 by using Personal Information Form and Stigmatising Attitudes, Beliefs and Behaviours Scale towards Abortion. In the evaluation of the data, percentage, mean, standard deviation from descriptive statistics; Mann Whitney U test, Kruskal-Wallis One-Way Anova and Spearman's Correlation analysis from univariate analysis; Logistic Regression analysis from multivariate analysis were used. Results: In the study, the mean score of the Scale of Stigmatising Attitudes, Beliefs and Behaviours Towards Abortion was 41.39±17.28. In univariate analyses, it was found that the scale score was significantly higher in males, married people, unemployed people, people with poor economic status, Arabic language speakers, people with primary education level and below, and there was a low level positive correlation between age and number of living children and the scale score (p<0.05). In the Logistic Regression analysis, it was determined that the scale score was significantly higher in males, those with poor economic status, those with an educational level of primary education and below, and those with three or more living children (p<0.05). Conclusions: In this study, it was determined that women and men living in Şanlıurfa province had moderate stigmatising attitudes, beliefs and behaviours towards abortion; and gender, education level, economic status and number of living children significantly affected attitudes, beliefs and behaviours. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Language & Literature Studies is the property of Turkiye Dil ve Edebiyat 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.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi 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.)

G.E. Moore, who is one of the founders of analytic philosophy, regarding philosophy as an analytic activity and thinks that philosophical problems could be solved only by means of analytical methods and ordinary language. He has recourse to the method of linguistic analysis in order to justify knowledge of external world and objective beings and show how we know the objective reality against the thesis of sceptical and subjective philosophy which claims that objective beings cannot be known because of the gap between external world and mind. For this reason, in the first part of this study, the analyses of G.E. Moore on the essence and function of propositions will be presented, and the difference between true and false propositions is revealed in the context of faith. Then, through looking relationship between belief and fact and truth which is stated in the proposition, it has been sought an answer for the question “Is there an objective truth independent from the consciousness of the subject?” in the light of G.E. Moore’s thought. [ABSTRACT FROM AUTHOR]

Copyright of Çankırı Karatekin University Journal of the Faculty of Economics & Administrative Sciences is the property of Cankiri Karatekin University, Faculty of Economics & Administrative 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.)

Copyright of Buca Faculty of Education Journal / Buca Egitim Fakültesi Dergisi is the property of Buca Faculty of Education Journal 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.)

Öz yeterlik; bir bireyin belirli performans kazanımları üretmek için gerekli davranışları yürütme kapasitesine olan inancını ifade eden bir kavramdır. Bu süreçte iş görenlerin, öğrencilerin ve akademisyenlerin bireysel nitelikleri, özellikle öz yeterlikleri hem kendileri hem de örgütleri açısından ayrı ayrı önem taşımaktadır. Öz yeterlik, insanların davranışlarını, motivasyonunu, düşünce şekillerini önemli ölçüde etkileyen bir kavramdır. Bu çalışmada, öğrencilerin, akademisyenlerin ve idari personelin öz yeterliklerini tanımayı amaçlayarak öz yeterlik düzeyinin cinsiyete, medeni duruma, mesleğe, eğitim durumuna ve kariyer hedeflerine göre farklılaşıp farklılaşmadığı belirlenmeye çalışılmıştır. Yapılan analiz sonuçlarına göre öz yeterlik düzeyinin cinsiyete, medeni duruma, mesleğe, eğitim durumuna ve kariyer hedeflerine göre farklılaşmadığı sonucu bulunmuştur.

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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.)

This article aims to determine the relationship between digitalization and belief movements that are expressed as apostasy or religious conversion, and to read these movements through the concepts created by digitalization. Technologies emerging with digitalization have had an impact on individuals' emotions, thoughts and behaviors as well as their belief worlds. Research has shown that apostasy and religious conversion movements, which began with modernization, have differentiated and gained momentum in the digital age. This situation has created the necessity of re-reading belief change movements through digitalization concepts. In terms of the impact of digitalization on individuals, there are communication, psychology, sociology, and theology-based studies in the literature. In these studies, the influence of modernism on religious life that started with the industrial revolution was focused on, and digitalization was considered as a sub-heading in these studies. However, the problems in religious life that started with modernization have gained a different dimension with digitalization. Belief movements also have an important place here. The concepts created by digitalization have been used in communication, sociology, and psychology-based studies on digitalization to understand society and the individual. Similar reading should also be done through belief movements, because in the process of digitalization, while humans were initially in the subject position, over time, they have been positioned as both subject and object. Thus, the digital has determined its own mass, including objects and almost all of humanity. Therefore, in the digital age, it is necessary to reread belief movements through the concepts created by digitalization in order to better define them and to better examine the underlying reasons. At this point, in our study, these belief-based movements have been read through the concepts created by digitalization and a new concept called "belief nomadism" has been attempted to define some of these movements. The first part of the study focused on the meaning and concepts generated by digitization. Then, the belief problem that changed or emerged with digitization was addressed. The belief problem, known as "belief migration" and a part of the phenomenon of religious conversion, was defined as "belief nomadism". The relationship between belief nomadism and digitization was discussed, and how digital nomadic behavior emerged in beliefs was explained. Additionally, the difference between belief nomadism and leaving a religion or converting to a new one was highlighted. Later, the possible causes of the digital age belief movement referred to as belief nomadism were explored, and the cognitive and emotional aspects of faith were discussed. The impact of the traumas caused by digitization on a person's selfhood and how it affects the emotional dimension of faith and belief nomadism was analyzed. In this regard, the phenomenological pattern based on qualitative methods was used in our study, and the hermeneutic phenomenology model was chosen as the model. Furthermore, the data based on the literature were analyzed using the descriptive analysis method. As a result, it was evaluated that the intense movements of leaving religion or converting to a new one in the digital age turned into a nomadic behavior in some individuals. It was mentioned that this behavior could be observed in individuals who strongly feel and imitate the effects of digitization on faith. The inability of an incomplete faith to respond to epistemological and axiological problems brought about by digitization was considered as the main reason for this behavior. To prevent these problems from leading to the "belief nomadism" problem, it was concluded that the cognitive aspect of faith in an individual should be based on a solid foundation. Additionally, the changing of individual and societal values and measures of happiness caused by digitization was considered another reason for nomadic behavior. It was found that creating the emotional dimension of faith in an individual could alleviate this problem to some extent. [ABSTRACT FROM AUTHOR]

Such questions that may it be essential, necessary, recommended, or free to believe in some matters will be addressed in the article. It is concluded that such an approach is possible for Māturīdis and Ash'arīs. In the study, it was thought that the following two problems should be solved first. The first problem is how can a definitive confirmation be made with speculative information (zannī). Second, if it is a contradiction that the ulema of the relevant school construct the subject of belief with an āḥād report (khabar) even though they explain the true report as mutawātir in the works of Kalām? In the article, three different solutions are proposed for the first problem, and the second problem is tried to be solved with the proposition that tawātur is compulsory for the universal or essential subjects of theology. Then, by giving two examples for each decree (hukm), it was tried to determine what this idea means in practice. It has been determined that the main controversial issues between the Ahl al-sunnah and the Mu'tazila arise in the category of wājib to be believed. It has been determined that the scholars of the aforementioned sects fall into dispute among themselves in matters presented as sunnah to be believed. As a result, in terms of the principles set forth by the Ahl al-Sunnah, it has been deemed possible to implement ʾafʿālu al-mukallafīn (deeds of those obligated) to theological issues. In our literature review, we did not come across a study solely focused on this subject before. In the introduction, information is given about the concepts of qatʿiyyatu al-thubūt – zanniyyatu althubūt (definitive-speculative confirmation), qatʿiyyatu al-dalālah- zanniyyatu al-dalālah (definitive- speculative implication), which are closely related to the subject. Then, theoretical information about the possibility of using such a classification in ʿaqīdah (Islamic creed) matters is presented. It can be mentioned that the concepts of faith and confirmation are important in this regard. It is expressed most of the Kalām scholars that belief is a confirmation without a doubt. In this context, the idea of forming a belief with speculative evidence emerges as a problem. In order to get out of the contradiction, three different explanations have been introduced. First, there is no obligatory relationship between confirmation and evidence. Therefore, a certain belief can be constructed with speculative information. Second, elements of belief based on speculative evidence are metaphorically called faith. In this context, only matters that are fard to be believed should be evaluated under the concept of faith in the real sense. Third, confirmation may contain hesitation. In this case, since the matters that are essential to believe are based on definite premises, a confirmation will undoubtedly be expected. On the other hand, it may seem possible that there is hesitation in confirmation in proportion to the weakness of the evidence. It is an undisputed judgment among Kalām scholars that knowledge on ʿaqīdah issues can be obtained through three methods: reason, senses, and true report. It has been stated that the true report is the mutawātir report or the word of the prophet supported by a miracle. Since only mutawātir news expresses information in Kalām, it is necessary not to try to prove an ʿaqīdah issue with āḥād news in theory. However, the Kalām books are full of contradictions to this decree. At this point, as a solution, it has been proposed to divide the subjects of Kalām into two as universal - partial or essential - ancillary. While only the mutawātir report plays a role in universal issues, it was expressed that āḥād reports on partial issues can also be accepted with presumptions. Therefore, besides the things that are essential to be believed, the elements that are necessary, recommended, or free to be believed become acceptable. The matters that are essential to be believed are related to the essential issues of religion, such as the existence of Allah, His oneness (waḥdāniyyah), and the possibility of sending Prophets (nubuwwat). These also contain the principles that constitute the essence of religion. The matters that are necessary to be believed include the main issues that Ahl al-Sunnah disagreed with the Mu'tazila. Ru'yatullah (seeing Allah in akhirah) and life in the grave (barzakh) are among these issues. In the article, brief explanations about these issues are given. The matters that are recommended to be believed are narrations based on āḥād, sahih reports. Intercession by martyrs and various emotional miracles attributed to the Prophet Muhammad (pbuh) have been evaluated in this context. The matters that are free to be believed are those for which there is no clear religious evidence. It includes matters such as the fact that man is more virtuous than the angels and the name of the angel of death (Malak al-Mawt) is Azrael. In conclusion, in terms of the principles of the Ahl al-Sunnah, it seems possible to use such a classification in the Kalām issues. [ABSTRACT FROM AUTHOR]

Teacher self-efficacy refers to the affective nature of teachers' decisions to participate in technology integration practices, as well as technological pedagogical content knowledge emphasizes the cognitive nature of teachers' decisions to participate in technology integration practices. Since the knowledge and beliefs held by the teacher or preservice teachers are intertwined and inextricably linked, both are considered essential components of teacher knowledge. This study examined the nature of the complex interaction between preservice teachers' self-efficacy beliefs and their technological pedagogical content knowledge. The relational screening model, one of the quantitative research designs, was used in the research. The target population of the research was the preservice teachers studying in Central Anatolia, and the sample consisted of 205 pre-service teachers selected randomly from the target population. Technological Pedagogical Content Knowledge Self-Assessment Scale (TPACK-SAS) and The Teachers' Sense of Efficacy Scale (TSES) were used to obtain the data. Frequency, percentage, mode, median, arithmetic mean, and standard deviation were calculated, and hierarchical multiple regression was performed to analyze data. According to the results of the research, pre-service teachers' TPACK, TCK, TPK, and PCK components have average scores at the agree level, while their teacher-efficacy (efficacy in student participation, in teaching strategies, and in classroom management) beliefs have average scores at a slightly sufficient level. The predictive effects of teacher-efficacy sub-dimensions on the TPACK central component were examined as a block, and there was a positive medium relationship between efficacy beliefs in student participation and the central component TPACK. 12% of the variance in TPACK was explained by teacher efficacy (efficacy in student participation). Teacher-efficacy beliefs subdomains and derived knowledge domains (TCK, TPK, and PCK) explained 55.6% of the variance in the central component, TPACK. Similar studies can be performed in different contexts, and different variables (beliefs, attitudes) can be included in the process, and the factors affecting the intention of teachers or teacher candidates to use technology can be examined. [ABSTRACT FROM AUTHOR]

In this study, the validity and reliability analysis findings of the scale of view on religion for today's youth are discussed. The aim of the study is to consider the view of the youth towards religion at the level of theoretical (belief), sociological (transaction), institutional (religious authority), individual (individual spirituality) and religious sympathy, and to develop a valid and reliable measurement tool to measure the youth's view of religion in the light of these factors. In the research, questionnaire technique of the quantitative research method and the relational survey technique were used together. The sample group of the research consists of 489 university students studying at Ordu University. This study includes only university youth and the 18-24 age range who generally participate in the research. While 94.3% of the participants are between the ages of 18-23, only 5.6% are aged 24 and over. Expert opinion was taken for content validity, Exploratory and Confirmatory Factor analyzes were performed fr construct validity. SPSS 26 program for Exploratory Factor Analysis; The AMOS 22 program was used for Confirmatory Factor Analysis. Cronbach's Alpha (0.948) and McDonald's Omega (0.954) values used for reliability analysis showed that the scale was highly reliable. As a result of the research, a scale that explains 70.80% of the variance consisting of 29 items with five factors, which we call religious belief, religious conduct, trust in religious authority, sympathy for religious people, and individual spirituality. While a maximum of 145 points is obtained from the scale, a minimum of 29 points is taken. A score close to 145 on the Young People's View of Religion scale indicates that the view of religion is at a positive level; scores close to 29 indicate a negative view of religion. The validity and reliability analyzes show that the Youth-Oriented Religion Scale can be used to measure university students' views on religion. [ABSTRACT FROM AUTHOR]

It is possible to express the individual's journey to the sacred space with the trio of "illness, recovery, return". These three stages contain some extraordinary events and rituals within themselves. Wells located in sacred places, each of which is fed by the life story of a charismatic personality, draws a remarkable image in this context. The reason why the ordinary individual tends to these special places is nothing but the desire to be strong and to survive the difficult tests of life. Like other holy places, the "well" functions as a springboard in the individual's effort to reach the "desired self". Wells, located in the perspective of holy places in the Southeastern Anatolia Region, come to the fore with their aspects that are fed by the narratives and beliefs of charismatic religious figures. Wells are resorted to with the intentions of realizing the desire for a child, facilitating birth, increasing breast milk, treating paralysis and itching, and opening the mind. It is seen that the visits of Sunni, Alevi and Assyrian communities in the region with a focus on "sacred place and well" take place in the axis of similar purposes and rituals. Located in holy places such as mosques, tombs, churches؛ It is used by drinking the water of the wells that refer to the miraculous life stories of religious people such as prophets, saints, sheikhs and eren, or by taking a bath with its water. At the same time, rituals such as lighting candles, stacking stones, and leaving votive objects are also encountered in the wells. The "first case study" is repeated with the well visits made in connection with the holy place and it is hoped to reach healing. [ABSTRACT FROM AUTHOR]

The system of beliefs and practices related to Bektashism seems to have corresponded to a kind of liberation theology, whereas the structure of Bektashi groups corresponded more or less to the type of religious organization conven-tionally known as charismatic groups. It becomes understandable therefore that their spiritual tendency could at times connect with and meet social, cultural and national perspectives. In turn, when members of the previously persecuted reli-gious minority will acquire a degree of religious and political respectability within society at large, the doctrines of heterodoxy and liberation theology fade into the background. In the end, the heirs of the heterodox promoters of spiritual reform and social movement turn into followers and faithful defenders of a legitimate authority. They become the spokespeople for an institutionalized orthodoxy whose support is sought by the political regime. [ABSTRACT FROM AUTHOR]

Bir tanrıya veya tanrılara duyulan inanç, milyarlarca insan yaşamının temel bir bileşeni ve psikolojinin sürekli ilgilendiği bir konudur. Bununla birlikte son beş yıl içinde yapılan araştırmalar, Tanrı inancının hem uzak hem de yakın nedenleri hakkında yeni bir anlayış ortaya koyacak seviyeye ulaşmıştır. Bir özellik üzerindeki evrimsel etkiler olarak tanımlanan uzak nedenler, Tanrı inancının uyum değerine ve insanlarda bu inanca yönelik bir eğilim olmasının nedenlerine ışık tutar. Bir özelliğin ifadesi üzerindeki doğrudan etkiler olarak tanımlanan yakın nedenler ise inançtaki çeşitliliği ve değişiklikleri açıklar. Çalışmada, bu araştırmayı ele alıyor ve Tanrı inancının tam olarak anlaşılmasının önündeki engelleri tartışıyoruz.

Bu çalışmada ortaokul DKAB dersinin inanç öğrenme alanı yapısal olarak incelenmiştir. Çalışmada ilk olarak DKAB dersleri inanç öğrenme alanının teolojik arka planı incelenmiştir. Bu bağlamda temel inanç esasları, Mâtürîdîlik, Eş’arîlik ve Mu’tezile ekseninde ele alınmış, zaman zaman Şîa’nin konuya ilişkin görüşlerine de değinilmiştir. Dolayısıyla söz konusu ekollerin inanç alanında ortaya koydukları fikirlerin ortak paydaları ve farklı yönleri mukayeseli bir şekilde incelenmiştir. Mâtürîdîlik ile Eş’arîlik arasında tartışma konusu olan tekvin sıfatı, Allah’ın akılla bilinip bilinemeyeceği, güzel ve çirkinin akılla mı yoksa nakille mi belirlendiği gibi konular buna örnek verilebilir. Ayrıca Mu’tezile ile Ehl-i Sünnet arasında tartışma konusu olan sübûtî sıfatların varlığı ve ezeli olup olmadığı, rü’yetullah ve ahiret gibi konulara da yer verilmiştir. Elbette ki bunlar kapsamlı tartışmaların konusu olmuştur; çalışma bu konuları DKAB dersinin inanç öğrenme alanının pedagojik bağlamında değerlendirmiştir. Teolojik arka plandan sonra dersin öğretim programının ilk ögesi olan kazanımlar ele alınmış; daha sonra dersin öğretim programının ikinci ögesi olan içeriği oluşturan ders kitapları analiz edilmiştir. Çalışmada doküman analizi yöntemi benimsenmiştir. İnanç; ibadet, ahlak, Hz. Muhammed ve kültür şeklinde belirlenmiş olan öğrenme alanlarının ilkidir ve aynı zamanda diğer öğrenme alanlarının temeli olması sebebiyle büyük bir önemi hâizdir. İnanç öğrenme alanı, birtakım pedagojik özellikleri taşıması açısından program tasarlayıcılarının ilgi alanındadır. Bununla birlikte onun dindarlığın temel bileşenlerinden olması sebebiyle onun teolojik kabullerle uyumu da gözetilmelidir. Teolojik arka plan, öğretim programının doktrinerlik ve mezheplerüstülük gibi politik ve hukuki bağlamını doğrudan ilgilendirmektedir. Zira dinin çeşitli yorumlarının ortak noktaları olmadığında veya söz konusu ortak noktalar zayıf olduğunda, mezheplerüstü özellik tartışmaların odağı olmaktan kurtulamayacaktır. Teolojik metinlerde zâtî, her şeye gücü yeten, her şeyi bilen ve tarihe müdahale eden bir Tanrı tasavvuru bulunmaktadır. Allah’ın sıfatlarıyla ilgili Kelam ekolleriyle felsefî ekoller arasındaki tartışmalar veya Kelam ekollerinin kendi içlerindeki tartışmalar, Tanrı-âlem-insan ilişkisini yansıtması açısından oldukça önemlidir. Bu konudaki en önemli sorunlardan birisi, sadece Tanrı tasavvurunun tek başına belirleyici olmaması, madde ve insan tasavvurunun Tanrı tasavvuruyla uyumunun zorunlu olmasıdır. Madde ve insan tasavvuru dışarıda bırakılarak sadece Allah’ın sıfatları bağlamında bir teoloji geliştirmek, teolojik arka planı aşırı şekilde soyutluğa mahkûm etmektir. Üstelik madde ve insan tasavvurundaki değişimler, öyle veya böyle Tanrı tasavvuruna zarar verecek ve din eğitiminin insanın anlam arayışına yapacağı katkı azalacaktır. İslam dininin inanç esasları ayrıntıda birtakım ihtilafları bünyesinde barındırmakla birlikte, temelde mezheplere göre değişiklik göstermediği için bu durum dersin mezheplerüstü özelliğini güçlendirmektedir. Ayrıca zâtî bir Tanrı kavrayışı, insanların yaşamlarının şekillendirilmesini kolaylaştırmaktadır. İnanan insanlar için yaşam, amaçlı ve öte dünya için bir hazırlıktır. Kültür bilgisi bağlamında da derinlikli bilgi edinmek toplumsal yaşam için dikkate değer bir destektir. Bununla birlikte DKAB öğretim programında kazanımlar, taksonomik açıdan ilk seviyelerde yer almaktadır ve böyle bir durum, dersin üst düzey öğrenmeleri ve kimlik oluşumunu destekleyecek nitelikte olmadığını göstermektedir. Sosyal yaşamdaki dönüşümün hızı ve şiddeti göz önünde bulundurulduğunda, din eğitimi alanların benlik ve kişilik inşasını destekleyecek birtakım niteliklerin sağlanması gerekmektedir. Fakat hem kazanımların düşük seviyede olması hem temel olarak Bloom taksonomisinin tek boyutluluğu, uzun zamandır göze çarpmakta olan bir sorundur. Bu, din eğitimi alanında teolojik arka planı dikkate alarak ve insanın bireysel ve toplumsal boyutlarını dikkate alarak program geliştirmenin önemine işaret etmektedir. Diğer taraftan ders kitaplarında Tanrı-âlem-insan arasındaki ilişkinin kurulmasında birtakım sorunlar olduğunu düşünülebilir. İçerik, zâtî Tanrı tasavvuruna uygun olsa ve nedensellik fikrini ön plana çıkarsa da evrenle ilgili açıklamalarda işlenen düzen fikri hem zâtî Tanrı tasavvuruyla hem de ahlaki gelişimle çelişmektedir. Ders kitaplarında düzen fikri nesnelleştirilirken Allah’ın âleme nasıl müdahale ettiği belirsizleşmektedir. Böylece öğrenenlerin kendi eylemleriyle kendileri dışında meydana gelen olayları, teolojik ve ahlaki olarak hangi ilkelere göre anlamlandıracağı askıda kalmaktadır.

Human beings, by nature, have an inclination to believe. The most prominent area where this inclination manifests itself is in religious beliefs. Since the earliest periods of human history, people have attributed supernatural powers to the natural events they have witnessed and felt helpless against, believing that these powers were controlled by a higher authority. Based on this idea, human communities developed polytheistic belief systems and imagined a realm of gods as a family, indexing the functioning of the universe to the decisions and preferences of this family. This belief led to the idea that the destiny of humans and the public order, whether in masculine or feminine forms, are determined by divine authority. With the emergence of the first villages in Ancient Mesopotamia, the management of organized human communities and the provision of social order were achieved within the framework of belief systems. As belief systems became more institutionalized with the transformation of the first villages into cities, they included a religious bureaucracy, and dominated every aspect of life from social to political, spiritual, and economic. The Sumerian City States were a prime example of this. The Sumerians enriched their religious world with mythological narratives, successfully transferring their understanding of religion and the perception of god to the following periods by inventing writing and starting the record-keeping tradition. This transfer is the main reason why Sumerian traces are evident in the cultural accumulation of thousands of years of Ancient Mesopotamian geography. This study will explore the understanding of religion and the perception of god in Sumerian society, based on inferences made from cuneiform sources and information obtained from modern literature. [ABSTRACT FROM AUTHOR]

There have been many discussions among Islamic sects regarding the concept and nature of faith. These discussions include issues such as the distinction between faith and disbelief, how to determine the boundaries of the terms "believer," "disbeliever," and "sinner," and other related topics. In addition to these issues, concepts such as Islam, faith, knowledge, confession and action, the status of those who commit major sins, the relationship between faith and action, the increase and decrease of faith, and the relationship between faith and Islam have also been discussed. In this study, after providing a general information about faith, an attempt was made to compare the definitions of faith given by the four imams of the sects. During the comparisons, the definitions found in the imams' own works were mainly used. The concepts of confirmation, confession and action in the definitions were carefully addressed. The detailed transfer of the rational and textual evidence related to the subject was emphasized. At the same time, the opinions of some scholars belonging to these sects were also used as support. It was revealed that the differences seen in the imams' definitions of faith are actually a verbal difference. It was observed that all the imams relied on faith with the heart and it was understood that they did not consider the act as a fundamental part of faith. [ABSTRACT FROM AUTHOR]

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