TÜRKİYE DİYANET VAKFI İLMİHALİ. İLMİHAL. 2 CİLT. İMAN ve İBADETLER. İSLAM ve TOPLUM. TDV Sıfır, 2 CİLT, Kitap Boy, Toplam. Ilmihal 2 [Kolektif] on Ilmihal 2 (Turkish) Hardcover – Hardcover; Publisher: Turkiye Diyanet Vakfi Yayinlari (); Language: Turkish . Ilmihal 1 [Kolektif] on Ilmihal 1 (Turkish) Hardcover – Hardcover; Publisher: Turkiye Diyanet Vakfi Yayinlari (); Language: Turkish .

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One candidate for such a comparative frame would be confes- sionalization.

Catechisms and Catechizing in England, c. While these creeds had initially developed in a context of sectarian polemics, over time polemics had given way to doctrinal elucidation as their organizing principle, and by the late medieval period they had also begun to incorporate some discussion of ilmiha,i practice.

The possibility cannot be discarded. In the present times, there is no one left who does not know all this, but in previous times there were many Muslims like this. For ilmihaki agents, see Eric R.

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It also placed severe limitations on Ottoman confession- alization during the early modern era. Even the most conservative commentators deemed it permissible for women to venture outside their homes to seek religious instruction if they had no means of obtaining it at home.

In despite of the methods ilmihall these three catechism sources are different from each other, they are discussed in the same frame.

Introduction, Analysis, Text, Glossary], ed. Ultimately, however, whatever their particular emphasis, all these writers agreed on the need for both civil and state authorities — male heads of households, religious scholars and the political authorities — to invest in the religious instruction of those under their care to make them pious, loyal and law-abiding subjects.

Fleischer, Bureaucrat and Intellectual in the Ottoman Empire: Dursteler, Venetians in Constantinople: Its Genesis and Historical Development Cambridge, However, remote access to EBSCO’s databases from non-subscribing institutions is not allowed if the purpose of the use is for commercial gain through cost reduction or avoidance for a non-subscribing institution.

A well-known instance of this policy was the expro- priation of Jewish and Christian property in intra-mural Istanbul following the Great Fire of and the construction of a new sultanic mosque Yeni Cami in an area heavily populated by Jews.


vkf More tell- iilmihali, perhaps, some others found his discussion of how to incul- cate a better understanding of the Sunni creed so compelling that they copied precisely those sections and circulated the resulting text as independent treatises in their own right. Because latter-day Muslims have become ex- cessively this-worldly and even downright impious, because they have no inborn fear of God and consider Paradise and Hell to be fables, one such writer wrote, they can be made to do the right thing only through coercion, whether it be by pious Muslims or by the state authorities.

That is why they were always victorious.


Istanbul in the Eighteenth Century Seattle, For instance, they were expected to report on Muslims who habitually failed to perform the canonical prayers and especially the Friday noon prayer at the neighbour- hood mosque, or who upset public morality by their licentious or immoral diyyanet. This belief in religious instruction as the key to social discipline also signalled a broader shift in Ottoman understandings of piety.

For similar views expressed by other Ottoman writers,esp. Note that these developments were not limited to the urban context; for a discussion of the imperial order for mosques to be built in all villages in and its impact on Ottoman Palestine, see Amy Singer, Palestinian Peasants and Ottoman Officials: Now, it is still like this.

What is even stranger than this is that even those who have been Muslims for generations mistake them for Muslims. Yet [at the present time] non-Muslims see that all these men who appear outwardly as Muslims with white turbans subscribe to a myriad different gakf, sects and orders, and, because they [mistakenly] ilmihsli that all these people are Muslim and fiyanet they see that the beliefs and acts of these Muslims are at odds with the shariah, they conclude that the religion of these men cannot be true, and diyanft do not convert to Islam.

Hillerbrand and Anthony J. Studies in Honor of John E. Architectural Culture in the Ottoman Empire Princeton,47— Even infidels can be presumed knowledgeable, let alone Muslims.


He hailed origin- ally from the Balkans and had a strong connection with Istanbul, but had also spent time in Cairo.

This was a region where Islam had been introduced relatively recently and which had few of the cultural resources of the more estab- lished parts of Islamdom. Easter, avkf especially the forty-odd days of Lent that preceded it, was a critical time for confessions, which had assumed an altogether new disciplinary function in Tridentine Catholicism.

Zilfi, The Politics of Piety: It is almost certain that further research in other library catalogues as well as in the actual library collections, many of which are poorly catalogued, would reveal further copies. The fact that they themselves identified their target audience as the already nominally Sunni population would suggest some limitations in this regard.

It is likely that a Muslim scholar with such attitudes would look beyond the confines of his confessional com- munity and put to use what he saw there in the service of his own faith. What he has to say on the religious record of the Ottoman state is interestingly layered.

This diyant to a more shariah-grounded, this-world-oriented and austere Islamic piety among the Ottoman Muslim urbanites after the sixteenth century can be profitably ilmihaki with certain aspects of the transformation of Christian religiosity in Western Europe. A second im- portant difference between the confessionalizing states of early modern Europe and the Ottoman empire was the sheer scale of the latter polity.

This was a new development, made pos- sible by the Ottomanization of the religious establishment down n. Jahrhunderts Freiburg im Breisgau, Yseult Pelloso Paris, It is striking that his discussion of the reli- gious and moral reform of Muslim households was just as con- scious of hierarchy as his treatment of religious and moral reform at the imperial level.