Cuma müezzinliği diyanet

Secularism in Turkey as a Nationa

Analyses the historical and sociological roles of Friday sermons in the nation-building process in modern Turkey Present. English Pages Year In part. Can Islamism, as is often claimed, truly unite Muslim Turks and Kurds in a discourse that supersedes ethnicity? This is. Memory in Medieval China explores memory as performed in various genres of writing, from poetry to anecdotes, from histo.

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. Or during a speech he made in İzmir in January In order for a religion to be natural, it should conform to reason, technology, science, and logic. Our religion is totally compatible with these ibid:

That the question of unity and harmony is untiringly repeated all through the hutbes may be related to the special charismatic status rendered religious communities in Islam, a cuma müezzinliği diyanet further elaborated upon in Chapter 3. The War of Independence —22 was carried out in defence of the motherland vatana notion that appealed to an intricate intertwining of Turkish and Islamic values.

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Cuma müezzinliği diyanet

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Konya ikindi ezanı

Cumhuriyet , January , The first translation of the Koran was made in the first half of the eleventh century in Western Turkistan İnan, 8. Thereafter, he was secured a stable income. The one who recited the Arabic ezan from the minaret was interrogated by a policeman whose action led to a debate within the congregation. Emphasis on modernisation social, economic and cultural is stronger in the —7 than the —8 publication. Another one shouted: « What is this! The reform of Turkifying the call to prayer in projected this will to a « pure » , vernacular Islam. See the inteview with him on the issue in Milliyet , November 30, Cleanliness is always important, but for the Friday hutbe it is even more binding Akseki 64—7, 68— The legal ground for this amendment was stated as the need « to rescue the people from the influence of the Arabic language attaching them to old mentalities and old traditions ».

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Besides, the question of which translation was to be used in worship could not be answered. Kadir gecesi Still, the traditional medrese or other forms of informal training ensured that a certain level of religious learning was preserved. The national poet Mehmet Akif Ersoy — , author of the national anthem, appealed to both Islamic and Turkish sentiments. They do not know that namaz transforms the person into an angel. He had no deficiencies. Thus it gave the national movement a religious consecration in the eyes of the believing population. By addressing these questions, the role of religious rituals in the formation of national identities are elucidated. During the First World War he fought in the campaign against Russia. That the restrictions were not pushed even further was probably out of respect for religion as a time-honoured institution, in combination with a recognition of the potential inherent in Friday preaching. The fact that a state especially committed to secularism for such a long time has held the upper hand in the organisation of religion may seem paradoxical.