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    A Sociological Analysis on the Social Projections of the Places Mentioned in the Holy Qur'an
    (Sirnak Univ, 2024) Tayanc, Mehmet; Aktas, Ahmet
    Manifestations of belief in the social sphere appear in two different ways: abstract and concrete. One of the concrete manifestations of belief is its reflection in social spaces. While sacred texts build faith, they also shape spatial space. Like all sacred texts, the Qur'an also contains certain social, cultural, historical, and spatial elements. Some of these places existed naturally before the Qur'an, while others were constructed or gained new significance based on the revealed verses. Over time, these mentioned places have served as societal platforms, with some playing decisive roles and shaping individuals. The spatial richness of the Qur'an makes it an essential resource and repository of images for social scientists. The presence of different spatial features allows for varied perspectives on space, enabling each place to be read in a different manner. In this respect, the Qur'an becomes an important guide and serves as an atlas showcasing sacred places. This study, prepared within the context of the Qur'an and space, thoroughly examines the sociological aspect of some mentioned places in the Qur'an. It focuses on how these places were constructed, how they gained meaning and the kinds of societal networks they created after being constructed. The mentioned sacred places have been compared to or differentiated from other spaces encountered in the public domain, revealing the roles these places play in shaping the identity of both individuals and society. The process of certain natural places evolving into meaningful locations in conjunction with the Qur'an, and their significance in individual and societal life is explained. Additionally, the study discusses how individuals, through these mentioned places, leave behind their sub-identities and construct higher identities, while debating the role these places play in sustaining this identity. Document analysis, a qualitative research method, was used in the study, with the Qur'an chosen as the primary source text. Initially, the Qur'an was examined from start to finish to identify 19 different chapters and 57 verses mentioning sacred places. These verses were analyzed using content analysis techniques, and the prominent themes were coded. The study attempts to explain the relationship between the 11 sacred places mentioned directly or indirectly in relevant verses and the identified themes, thus forming the basis of the research. The study concludes that these places, unlike ordinary spaces, gained new meaning directly from divine references or were constructed with divine significance. It was observed that in this process of acquiring new meaning, there are strong connections aimed at transmitting societal memory. These places play a significant role in shaping both individual and societal identities, ensuring the permanence of these identities and their transmission to future generations. Moreover, it was observed that these places, by forming a sense of belonging, gather individuals under a common roof and lay the groundwork for shared emotions. Alongside these observations, it became evident that these mentioned sacred places, like other spaces, are consumed socially, culturally, politically, and economically, and at certain periods, they are commodified. Additionally, due to their sacredness, these places possess unifying, integrative qualities, transmitting faith to future generations, yet they can also be divisive and serve as arenas for societal struggle.
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    Öğe
    The Political Transformation of Turkey's Hezbollah
    (Sirnak Univ, 2022) Aktas, Ahmet
    The history of the Islamist opposition in Islamic countries dates back to the times when imperialist and colonial activities began to emerge. In the new order which is established as a result of the emergence of independent states, the secular character of the administrations that came to power under the control of the West and artificial borders which are drawn as a result of the imperialist and colonialist policies of the West towards the Islamic geography constitute the main objection point of Islamist opposition groups in many countries of the Islamic world. For this reason, many Islamist opposition groups believed that these Western-led secular governments should be overthrown and replaced by an administration based on sharia. The Iranian Islamic Revolution in Iran in 1979 has been a separate source of motivation for the opposition to secular and laicistic governments in many Muslim countries, especially in Egypt, Pakistan, and Afghanistan. The successful conclusion of the Islamic Revolution in Iran, on the one hand, provided motivation for organizations operating with similar goals; on the other hand, it was influential in the emergence of new theo-political movements that would operate within the framework of the same goals. Undoubtedly, Turkey was one of the countries where the motivation created by the Iranian Islamic Revolution was effective. The dose of Islamist opposition has increased in Turkey and some theo-political movements have emerged. One of these groups was the Turkish Hezbollah. Hezbollah adopted the idea that the secular system in Turkey should be changed and replaced by an administration based on sharia. In this context, they stated that people must not contribute this system by voting because the administration order in Turkey does not comply with the sharia. However, there have been some changes in Hezbollah's method of action and discourse in the process. Between 1990 and 2000, Hezbollah became a group identified with violence in public opinion. After Turkey's Hezbollah announced that it stopped armed actions in 2002, it established an association, which later changed to the Mustazaflar Movement, as part of its demilitarization efforts. This association was shut down in 2010 because it was associated with Hezbollah. Hezbollah became involved in the political arena by founding a party called Hur Dava Partisi (Free Cause Party) in 2012. It is seen that Hezbollah, which rejected the current administrative system in Turkey in the early periods and advised people not to be in this system, changed its attitude in the process. It is seen that Hezbollah, which was against voting in its early days, experienced a transformation in the process by founding a party. Hezbollah, which previously stated that voting was haram, started to take place in the current system with the political structure called the Hur Dava Partisi. This study deals with the political transformation of Turkish Hezbollah in the process. In the study, in which the documentation method was used, the establishment process of Hezbollah and its understanding of politics is explained, and the legalization efforts that started in 2002 and the process leading to the establishment of a political party in 2012 are discussed. As a result of the study, it has been determined that Hezbollah's attitude towards the current political structure has changed in the process. It has been concluded that this transformation experienced by Hezbollah can be evaluated as a moderation.