As it is known khutba is a speech delivered by khatib before Cuma prayer on minbar Main purpose of khutba one of the basic principles of the Cuma prayer at the same time is to inform the people about religious issues Khutba has been also accepted as one of the sovereignty sybmols in the historical process This is why it is considered important to appoint khatibs preachers in the Ottoman period and a special madrasa was established for education of them in the period of Meşrutiyet II Khutbas were completely delivered in Arabic until last times of Ottomans On the other hand khutbas had approximately repetitive texts People who did not know Arabic could not understand the message given khutbas because of delivering them in Arabic In conclusion in this period khutba was not regarded as means of information about religious knowledge for people but performing one of the principles of the Cuma prayer All these factors were the reasons for not profitting from khutbas a part of informal religious education as much as needed Keywords: Ottoman informal religious education khutba khatib
📌 3 Key Takeaways
🎯
Objective & Hypothesis:As it is known khutba is a speech delivered by khatib before Cuma prayer on minbar Main purpose of khutba one of the basic principles of the Cuma prayer at the same time is to inform the people about religious issues Khutba has been also accepted as one of the sovereignty sybmols in the historical process This is why it is considered important to appoint khatibs preachers in the Ottoman period and a special madrasa was established for education of them in the period of Meşrutiyet II Khutbas were completely delivered in Arabic until last times of Ottomans On the other hand khutbas had approximately repetitive texts People who did not know Arabic could not understand the message given khutbas because of delivering them in Arabic In conclusion in this period khutba was not regarded as means of information about religious knowledge for people but performing one of the principles of the Cuma prayer All these factors were the reasons for not profitting from khutbas a part of informal religious education as much as needed Keywords: Ottoman informal religious education khutba khatib
📊
Key Findings & Data:As it is known khutba is a speech delivered by khatib before Cuma prayer on minbar Main purpose of khutba one of the basic principles of the Cuma prayer at the same time is to inform the people about religious issues Khutba has been also accepted as one of the sovereignty sybmols in the historical process This is why it is considered important to appoint khatibs preachers in the Ottoman period and a special madrasa was established for education of them in the period of Meşrutiyet II Khutbas were completely delivered in Arabic until last times of Ottomans On the other hand khutbas had approximately repetitive texts People who did not know Arabic could not understand the message given khutbas because of delivering them in Arabic In conclusion in this period khutba was not regarded as means of information about religious knowledge for people but performing one of the principles of the Cuma prayer All these factors were the reasons for not profitting from khutbas a part of informal religious education as much as needed Keywords: Ottoman informal religious education khutba khatib
💡
Conclusion & Impact:As it is known khutba is a speech delivered by khatib before Cuma prayer on minbar Main purpose of khutba one of the basic principles of the Cuma prayer at the same time is to inform the people about religious issues Khutba has been also accepted as one of the sovereignty sybmols in the historical process This is why it is considered important to appoint khatibs preachers in the Ottoman period and a special madrasa was established for education of them in the period of Meşrutiyet II Khutbas were completely delivered in Arabic until last times of Ottomans On the other hand khutbas had approximately repetitive texts People who did not know Arabic could not understand the message given khutbas because of delivering them in Arabic In conclusion in this period khutba was not regarded as means of information about religious knowledge for people but performing one of the principles of the Cuma prayer All these factors were the reasons for not profitting from khutbas a part of informal religious education as much as needed Keywords: Ottoman informal religious education khutba khatib
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Anahtar Kelimeler Osmanlı · yaygın din eğitimi · hutbe
Abstract
As it is known khutba is a speech delivered by khatib before Cuma prayer on minbar Main purpose of khutba one of the basic principles of the Cuma prayer at the same time is to inform the people about religious issues Khutba has been also accepted as one of the sovereignty sybmols in the historical process This is why it is considered important to appoint khatibs preachers in the Ottoman period and a special madrasa was established for education of them in the period of Meşrutiyet II Khutbas were completely delivered in Arabic until last times of Ottomans On the other hand khutbas had approximately repetitive texts People who did not know Arabic could not understand the message given khutbas because of delivering them in Arabic In conclusion in this period khutba was not regarded as means of information about religious knowledge for people but performing one of the principles of the Cuma prayer All these factors were the reasons for not profitting from khutbas a part of informal religious education as much as needed Keywords: Ottoman informal religious education khutba khatib
Özet
Bilindiği gibi hutbe Cuma namazından önce minberde hatip tarafından yapılan konuşmadır Aynı zamanda Cuma namazının temel şartlarından birisi olan hutbenin asıl amacı insanları dini konularda bilgilendirmektir Hutbe tarihi süreçte hükümranlık alametlerinden birisi olarak da kabul edilmiştir Bu nedenle Osmanlılar döneminde hatiplerin görevlendirilmelerine önem verilmiş ve hatiplerin yetiştirilmesi için II Meşrutiyet döneminde özel bir medrese de açılmıştır Hutbeler Osmanlıların son dönemlerine kadar tamamen Arapça okunmuştur Diğer taraftan hutbe metinlerinin neredeyse birbirinin tekrarı biçiminde olduğu görülür Hutbelerin Arapça okunması bu dili bilmeyen halkın okunan hutbede verilen mesajı alamamasına neden olmuştur Sonuç olarak bu dönemde hutbe dini bilginin insanlara ulaştırılma vasıtası olarak değil Cuma namazının bir şartının yerine getirilmesi olarak görülmüştür Bütün bunlar yaygın din eğitiminin bir parçası olan hutbelerden yeterli ölçüde yararlanılamamasına neden olmuştur Anahtar Kelimeler: Osmanlı yaygın din eğitimi hutbe hatip
ZENGİN, D. D. Z. S. (2008). Osmanlılar Döneminde Yaygın Din Eğitimi Faaliyeti Olarak Hutbeler. Çukurova Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, Cilt: 17 - Sayı: 1, 379–398. https://ajindex.com/articles/73969
Ahmet Hamdi. (1339). Medresetü’l İrşad. Sebilürreşad. 21 (538-539), 142-144.
Baktır, M. (1998). Hutbe. Diyanet İslam Ansiklopedisi. 18, 425-428.
Bayraktar, M. F. (1997). Türkiye’de vaizlik (tarihçesi ve problemleri). İstanbul: M. Ü. İlahiyat Fakültesi Vakfı Yayınları.
Beydilli, K. (2001). Osmanlılar döneminde imamlar ve bir imamın günlüğü. İstanbul: Tarih ve Tabiat Vakfı Yayınları. BOA. (Başbakanlık Osmanlı Devlet Arşivi): A. AMD. (Bab-ı Ali Evrak Odası Amedi Kalemi), No: 1/1; 1/ 2; 1/10; 1/67; 1/81; 6/53; 6/87; 7/6; 8-78; 31/20 A.DVN. (Bab-ı Ali Evrak Odası Divan-ı Hümayun Kalemi), No: 48/2. A.MKT.MVL. (Sadaret Mektubi Kalemi-Meclis-i Vâlâ), No: 31/85. A.MKT.NZD. (Sadaret Mektubi Kalemi-Nezaret ve Devair), No: 356/72; 408/84. A.MKT.UM. (Sadaret Mektubi Kalemi-Umum Vilayet), No: 415/9; 481/18; 483/42. Ayniyat Defterleri No: 980, s. 32 Cevdet Evkaf. No: 27877; 28047. Cevdet Maarif. No: 7594. DH.MKT. (Dahiliye Mektubi Kalemi), No: 1553/34. DH.MUİ. (Dahiliye Muhaberat-ı Umumiye İdaresi), No: 69-2/1. Divan-ı Hümayun Ruus Defterleri, Medâris-i Âsitane-i Âliye, No: 224. İ. DH. (İrade Dahiliye). No: 101700; 45442; 69739; 81981. Y.A.Res. (Yıldız Resmi Maruzat). No: 130/25; 130/86; 133/27; 20/10; 58/14, 67/10; 90/110. BOA. Y.EE. (Yıldız Esas). No: 15/28. BOA. Y.MTV. (Yıldız Mütenevvi Maruzat). No: 52/38. Ceride-i İlmiye (1332-1341).
İstanbul.
Çadırcı, M. (1985). Osmanlı İmparatorluğunda askere almada kur’a usulüne geçilmesi 1846 tarihli askerlik kanunu. Askeri Tarih Bülteni, (10), 59-75.
Doğan, R. (1998). Cumhuriyet öncesi dönemde yaygın din eğitimi açısından hutbeler. Dînî Araştırmalar 1 (2), 5-51.
Doğan, Recai. (1999). Yaygın din eğitimi açısından ikinci meşrutiyet dönemine kadar vaaz ve vaizliğin gelişimine tarihi bir bakış. Dînî Araştırmalar 1 (3), 257-272.
Ergin, O. N. (1977). Türk maarif tarihi I-II. İstanbul: Eser Matbaası. Halim Sabit. (1329). Dinin şekl-i aslisine ircaı lüzumu. Sebilürreşad 11 (278), 273-275.
Uzunçarşılı, İ. H. (1988). Osmanlı Devleti’nin ilmiye teşkilatı. Ankara: Türk Tarih Kurumu Basımevi. İlmiye Salnamesi. (1334). İstanbul: Matbaa-i Âmire. İstanbul Müftülüğü Arşivi: “Medresetü’l Huteba talebes