Sect

Charismatic Leadership-based Understanding in the History of Islamic Sects: The Case of Ali B. Abi Talib, Mi-lel ve Nihal, 7 (3), 167-188. Abstract: This article addresses the understanding of charismatic authority and its charecteristics in the history, especially in the history of Islamic Sects. Charismatic leadership has crucial effect on communities in particular and societies in general. Therefore, charismatic leaders were seen as the saviour and the source of happiness by the crowds.In this study, Ali was depicted as one of essential figures in the Islamic history, as a charismatic leader, stressing ultimate trust to him among the followers. This paper fo-cuses on portraying Ali as having superhuman power, divinity, and innocence. The study also points different perceptions of imam Ali beyond his real historical portray of charismatic personality.

The analysis of foreign policies of the Middle Eastern countries on the axis of sectarian differences and the tendency to show that the political polarity among countries in the region as a sectarian tension might make it difficult to comprehend real reasons of their policies. Although economic, historical and social data are used to mobilize the masses through sectarian approach, the relation between interests and power still keeps its value in foreign policies of the countries in the region. In this study it is propounded that how Iran, as a significant country of the region, uses the sectarian differences in its Middle East policy aimed at being the leader of the Islamic World. Developments in the Middle East are, in essence, seen as revenge-driven energy geopolitics. But it is belied through the Sunni-Shia opposition on Shiite ground conducted by Iran.

İRAN'IN ORTADOĞU POLİTİKASI
Özet
Ortadoğu ülkelerinin dış politikalarının mezhep farklılığı ekseninde analizi ve bölge ülkeleri arasındaki siyasi kutuplaşmayı mezhepsel bir gerilim olarak gösterme eğilimi, bu ülkelerin politikalarının gerçek nedenlerinin anlaşılmasını güçleştirmektedir. Tarihsel, sosyal ve ekonomik veriler mezhepçi yaklaşımla kitleleri harekete geçirme amacıyla kullanılsa da çıkar ve güç ilişkisi, bölgedeki ülkelerin dış politikalarında önemini hala korumaktadır. Bu çalışmada bölgenin önemli bir ülkesi olan İran'ın, İslam dünyasının lider ülkesi olmaya yönelik Ortadoğu politikasında mezhepsel farklılığı nasıl kullandığı ortaya konulmaktadır. Ortadoğu'da yaşanan gelişmeler, özünde jeopolitik enerji odaklı bir hesaplaşma olarak görülmelidir. Sünni-Şii karşıtlığı üzerinden maskelenen bu hamle, İran eliyle Şii zeminde gerçekleştirilmektedir.

A total of 84 people were killed in the 1993 Bureau of Alcohol, Tobacco, and Firearms (ATF) raid on Mount Carmel in Waco, Texas. Debates continue about who was responsible—e.g., was it a government conspiracy or cultist militants intent on mass suicide? What hasn’t been fully considered, however, is the role the guns, tanks, toxic gases, and other “theater of war” accoutrements themselves played in the siege and resultant deadly inferno. Traditional metaphysical inquiries rest on the presupposition that the subject is separate from and sovereign over the object it examines. But as we have entered this intensely visual consumer culture, differences between subject and object disappear and the power of the subject collapses. Employing the postmodern metaphysics—here and elsewhere called “pataphysics”—of Jean Baudrillard to investigate this tragic battle, the author will argue that the ATF and the FBI were seduced by the compound’s castle and arsenal as well as their own. The helicopters, snipers, tanks, and CS gas turned what had begun on February 28, 1993, as a raid to serve a search warrant into a full scale military-style attack on a fortress and its peoples. Could it be that the federal agents became and were subordinate to the tools they were using?

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.

Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.

In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.

In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort.

Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya.

ÖZET
Bütün dinler müntesiplerinden en üst düzeyde tek bir ümmet/topluluk olmalarım istemesine rağmen, dinlerin süreç içinde farklı sebeplerle mezhep, fırka, tarikat gibi alt gruplaşmalara aynştiklan bilinmektedir. Bu gruplann ortaya çıkmasında sosyal, siyasi, ekonomik ve kültürel etkenlerin yanında, inanç, ibadet, teşkilat, yönetim vb. konulardaki tartışma ve ihtilafların etkili olduğu görülmektedir. Her ne sebeple olursa olsun toplumda bir takım dini gruplann olduğu ve bu gruplann da birey ve toplum üzerinde bir takım etkilerinin olduğu bir gerçektir.
Bireylerin dini algılama ve yaşama biçimleri, zihniyet dünyalan bir anda oluşmayıp belli bir sürecin neticesinde şekillenerek ortaya çıkmışür. Dini gruplann yapılaşmalan, tavır ve tutumlan da bir anda ortaya çıkmamış belli bir tarihsel süreç içinde şekillenmiştir. Bu anlamda nasıl ki bireyler içinde yaşadığı toplumun siyasi, ekonomik, kültürel şartlarından etkilenirse, dini gruplar da bu şartlardan etkilenmekte bunlara göre yapılanmaktadır. Onun için bu çalışmada sırf dini gruplar kapsamında yer alan tarikat/cemaat tipi oluşumlann cumhuriyet döneminden itibaren, dışa kapalı/içe dönük yapılaşmaları ele alınmış sözkonusu yapılaşmaların sebep ve sonuçlan analiz edilmeye çalışılmıştır.
Anahtar Kelimeler: İslami Hareketler, Dini Gruplar, Tarikat, Cemaat, Türk Modernleşmesi.
ABSTRACT
Although all religions demand their believers to be a single community at the highest level, it is well known that religions differentiate into subgroups such as denominations, sects, and cults throghout time. In the emergence of these groups, along social, political, economic and cultural factors, controversial circumstances and key disputes in belief, worship, organization, and management are also seen. Whatever the reason, it is a fact that there are some religious groups in the society and these have some influence on the individual and society.
The way individuals perceive and live religion and their mindset do not form instantly but over a certain period of time. The structures, attitudes and conducts of religious groups have shaped likewise not in an instance but throghout a historical process. In this sense, just as individuals are influenced by the political, economic and cultural conditions,of the society, religious groups are also affected and structure themselves accordingly. For this reason, in the present study societies considered to be religious groups since the foundation of the Turkish Republic were analyzed according to the internal and external structures and the underlying reasons and results of their structuralisations were ananlysed.
Keywords: İslamic Movements, Religious Groups, Communities, Sect, Turkish Modernisation.

Os baianos da umbanda compõem uma categoria de espíritos associada a personagens tipicamente nordestinos. Este estudo visou caracterizar a categoria espiritual baiano na umbanda do Sudeste e desvendar como o panteão incorpora vivências humanas e tipos sociais. Recorreu-se à análise da literatura, observação participante e entrevistas com médiuns em transe. Colaboraram médiuns e dirigentes de terreiros do estado de São Paulo. Para a análise dos dados utilizou-se o conceito psicanalítico de significante. As narrativas dos baianos revelaram justaposições com aspectos da cultura nordestina, sugerindo que há uma transmutação de cenas regionais em metonímias e metáforas que se recombinam de modo a não haver uma reflexão imediata de tipos socialmente dados. Esses significantes materializam-se nos rituais, mas também em narrativas ricas em oxímoros, de modo a possibilitar a expressão do contraditório e a proporcionar símbolos religiosos nos quais o humano, paradoxal e conflituoso, possa se ...

Öz Tekfir başlangıçta, Hz. Peygamberin vefatından sonra baş gösteren olayla-rın tetiklediği süreçte politik bir enstrüman olarak kullanılmıştır. Sonraları muarızları susturmadaki pratik faydası keşfedildiğinde, entelektüel dünyaya hâkim olmuş ve İslam dininin ruhuna aykırı bir hoşgörüsüzlük ve taham-mülsüzlük örneği haline gelmiştir. İlerleyen süreçte "elfâz-ı küfür" kitaplarıy-la kurumsallaşmış, normal ve meşru bir uygulama haline gelmiştir. Aslında tekfir basit bir ötekileştirme aracı değildir. Dinî, hukukî ve iktisâdî sonuçları göz önünde bulundurulduğunda ağır yaptırımlar içeren bir uygulamadır. İslam kendisini hak din olarak deklare etmesine rağmen başka din mensup-larının inanç ve fikir hürriyetini koruma altına almış ve saygı duyulmasını emretmiştir. Müslüman olmayanlara bile bu hakkı tanıyan İslam'ın men-supları ise ilk nesilden itibaren gerek fikrî gerekse fiilî düzeyde entelektüel şiddetin dozunu artırmış ve tekfir mezheplerin teşekkülünden itibaren hız kazanmıştır. Teolojik ve epistemolojik bir problem olarak değerlendirdiği-miz tekfir, dinî tolerans ve çoğulculuğa aykırıdır. Tekfirin siyasal, toplumsal,

The purpose of this study is to understand how seven different Islamic sects namely Sunni, Shia, Whabbi, Salafi, Berelvi, Sufi and Deobandi have different perspectives when it comes to creativity (bid’ah). Each participant provided a unique insight into their understanding and interpretations of Islamic scriptures and texts in relation to creativity, and to determine how creativity in Islam is assessed. This study provides a unique understanding of differences and similarities of creativity and innovation and explains how each participant’s sect analyses and affords its own perspective on creativity.

This study is the translation of ‘Introduction’ to M. J. Mashkour’s Farhang-e Firaq-e Islami by K. M. Shane-chi, who is one of Iranian scholarships, into our language into our language. The author begins his study with expla-nation of the concepts religion, sect, Milal and Nihal. Then he explains the arising process of historiography in the his-tory of Islam. He states the features of historiography on the history of the sects by emphasizing events in early Is-lamic history, subsequently, formation the divisions. Au-thor mentions that history, geography and history of cities are from sources of the History of Sects, and he points out names and authors of most Works in this matter. Since it includes important information about the History of Sects, this study is aimed to introduce to the scientific world by translating into Turkish.

This paper addresses issues related to educational difficulties encountered by children and youth in controversial cult groups. The first section sets out the fundamental right of children and youth to school education. The next one characterizes the structure and presents the specifics of the functioning of cult groups and sects from the perspective of social sciences, with particular emphasis on the pedagogical and psychological perspective. The characteristic elements of mind manipulation were pointed out, as was the pathological scheme of controlling adepts of controversial sects. The primary part is the analysis of the relationship between sects and the formal and non-formal education system. The issues of infiltrating schools and universities by sects were also discussed, as well as the problem of partial or complete rejection of school education by cult groups. Attention was drawn to numerous controversies and threats arising from the fact that some modern sects created their own non- formal alternative education and schools. The Polish context has been particularly considered, referring to specific cases. Finally, the need and importance of undertaking diagnostic and preventive actions in counteracting the harmful effects of sects on young people was pointed out.