DOCSLIB.ORG

Çözüm Kitabi Soru Bankasi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Çözüm Kitabi Soru Bankasi 2020 KPSS ÖABT TAMAMI PDF ÇÖZÜMLÜ DİKAB SORU BANKASI ÇÖZÜM KİTABI TAMAMI PDF ÇÖZÜMLÜ KOZMİK ODA DİN KÜLTÜRÜ VE AHLAK BİLGİSİ ÖĞRETMENLİĞİ SORU BANKASI Editör: Selim IŞIK Yazar: Sümeyye Demirci ISBN: 978-625-7962-80-3 BASKI Yıldıztepe Mah. Gülpınar Cad. No:33/A Altındağ / ANKARA Tel: (0552) 518 06 06 T.C. Kültür ve Turizm Bakanlığı Sertifika Numarası: 45130 [email protected] www.kozmikoda.com.tr BU KİTAP T.C. KÜLTÜR BAKANLIĞI BANDROLÜ İLE SATILMAKTADIR. © COPYRIGHT KAPLAN AKADEMİ YAYINCILIK Yayım Hakkı Bu kitabın her türlü yayım hakkı Kaplan Akademi Yayıncılık’a aittir. Bu kitabın baskısından 5846 ve 2936 sayılı Fikir ve Sanat Eserleri Yasası hükümleri gereğince kaynak gösterilerek bile olsa alıntı yapılamaz, herhangi bir şekilde çoğaltılamaz, genel ağ ve diğer elektronik ortamlarda yayımlanamaz. Kozmik Oda Yayıncılık bir Kaplan Akademi Yayıncılık Eğitim Öğretim Hizmetleri Sanayi ve Ticaret Ltd.Şti. markasıdır! İÇİNDEKİLER KUR’AN-I KERİM VE TECVİD 5 TEFSİR 32 HADİS 40 FIKIH 59 KELAM 121 İSLAM MEZHEPLERİ VE AKIMLARI 152 İSLAM TARİHİ 168 İSLAM KÜLTÜR VE MEDENİYETİ 183 İSLAM FELSEFESİ 197 DİN FELSEFESİ 206 DİN SOSYOLOJİSİ 220 DİN PSİKOLOJİSİ 234 DİN EĞİTİMİ 246 DİNLER TARİHİ 249 ALAN EĞİTİMİ 257 KUR’AN-I KERİM VE TECVİD Test • 1 1. Ashab-ı Kehf: Mağara halkı, mağara sahipleri demektir. 3. Gemi halkı demektir. Bundan maksat, Nuh (a.s.)’un ge- Ashab-ı Kehf ile kastedilen insanlar; kafir bir toplumdan misine binerek tufandan kurtulan mü’minlerdir. Bu tabir, kaçıp dağda bir mağaraya sığınan bir grup mü’mindir. Kur’an’da bir ayette geçmiş ve; “Andolsun biz, Nuh’u kav- Kur’an’ın 18. suresi, adını bu kıssadan almıştır. Surenin mine gönderdik, onların arasında bir seneden elli yıl ek- 9-26. ayetlerinde bu kıssa anlatılmaktadır. Kur’an’da ma- sik kaldı, sonunda onlar zulme devam edip dururken ken- ğaraya sığınanların gençler olduğu, mağarada yıllarca dilerini tufan yakalayıverdi. Onu ve gemi halkını kurtar- uyudukları, belli bir süre sonra uyandıkları, aralarında dık ve bu alemlere bir ibret yaptık” denilmiştir. Nuh (a.s.)’ın mağarada ne kadar kaldıklarını konuştukları, içlerinden peygamber gönderildiği toplum; zalim, fasık, kötü günah- birinin şehre gümüş para ile yiyecek almaya gittiği, ma- KOZMİK ODA YAYINCILIK kar, cahil, müşrik, gerçekleri görmeyen (kör), haddi aşan, ğarada 309 yıl kaldıklarının söylendiği, ancak ne kadar mütekebbir, zorba, inatçı ve inkarcı bir kavimdi. Nuh (a.s.) kaldıklarını Allah’ın bildiği ifade edilmiştir. Kur’an’da genç- kendilerini tehvide, ibadet, itaat ve takvaya davet etti, an- lerin uykudan uyandıktan sonra insanlarla konuştukları cak onlar; Allah’ın ayetlerini ve Peygamberini yalanladı- beyan edilmiş, ancak mağaranın nerede ve gençlerin sa- lar. Nuh’u (a.s.) sapıklık yalancılık ve delilik ile itham et- yısının kaç olduğu bildirilmemiştir. tiler, alaya aldılar ve öğütlerden yüz çevirdiler. Hakka kar- şı batılı savundular. Birçok insanı saptırdılar. Mü’minleri (Cevap D) hakir gördüler, onlara ayak takımı ve bayağı kimseler de- diler. Putlara tapmakta ısrar ettiler. Nuh (a.s.), kavmi ıs- lah olmayınca helak edilmesi için Allah’a dua etti. Allah, kendisine gemi yapmasını emretti. Gemi yapılınca mü’min- leri gemiye bindirdi. Gök, sularını boşalttı. Yer altı suları fışkırdı. Büyük bir tufan oldu. Mü’minler kurtuldu. Kafirler boğulup helak oldu. Sular çekilince Nuh’un gemisi Cudi dağına oturdu. (A’raf, 7/64, 76; Yunus, 10-71-74; Hud, 11/27, 29, 37-48; İbrahim, 14/15; Nuh, 71/3-40; Enbiya, 21/77; Mü’minun, 23/25; Şu’ara, 26/111; Ankebut, 29/14; Mü’min, 40/5;Zariyat, 51/46; Kamer, 54/9-14). (Cevap E) DİKAB SORU BANKASI 2. Ashab-ı Sa’ir: “Sa’ir” Kur’an’da ismi geçen yedi cehen- nemden birinin adıdır. Alevli, çılgın ateş demektir. Ashab-ı sa’ir tabiri; alevli ateş/cehennem halkı anlamına gelir. Bu tabir Kur’an’da üç ayette geçmiş ve Peygamberleri ya- lanlayan, onların sözlerine kulak vermeyen, akıllarını kul- lanmayan ve şeytana uyan insanların Ashab-ı Sa’ir oldu- ğu bildirilmiştir. (Fatır, 35/6. Mülk, 67/9-11). Şeytan taraf- 4. A’raf: Yüksek yer, atın yelesi ve horozun ibiği anlamların- tarlarını Ashab-ı Sa’ir’den olmaya çağırır. (Fatır, 35/6). Al- daki “a-r-f” kökünden türeyen “a’raf” din dilinde, cennet- lah’ı inkar edenler, cehennem bekçilerinin, “size bir uya- le cehennem arasındaki perdenin (sur/duvar) yüksek yer- rıcı gelmedi mi?” sorusuna, “evet bize uyarıcı (nezir-pey- leri demektir. A’raf, aynı zamanda Kur’an’ın yedinci sure- gamber) geldi ama biz onu yalanladık ve Allah hiçbir şey sinin adıdır. İyilik, lütuf, bilme, tanıma, akıl ve dinin iyi ve indirmedi, siz ancak büyük bir sapıklık içindesiniz” dedik güzel gördüğü şey anlamına gelen “örf” kelimesinin ço- derler ve “biz, uyarıcıların sözlerini dinleseydik veya ak- ğulu da “a’raf”tır. A’raf kelimesi, Kur’an’da iki ayette geç- lımızı kullansaydık çılgın alevli ateşin halkı olmazdık” de- mektedir. (A’raf, 7/46, 48). Bu ayetlerde, A’raf’ın cennet- yip günahlarını itiraf ederler (Mülk, 67/8-11). Bu ayetler- le cehennem arasında bir yer olduğu, burada henüz cen- den anlaşılıyor ki alevli ateş halkı olanlar, Allah’ı ve pey- nete girmeyen ancak girmeyi uman kimselerin bulunaca- gamberini bırakıp şeytana uyanlar, akıllarını kullanmayıp ğı ve bu kimselerin cennet ve cehennem halkı ile konu- günah bataklığına dalanlardır. KOZMİK ODA YAYINCILIK şacakları bildirilmiştir. (Cevap B) (Cevap E) 5 KPSS • ÖABT KUR’AN-I KERİM VE TECVİD Test • 1 5. A’la (Ali, Müte’al): yüksek olmak anlamındaki A-l-v kökün- 6. Zeyd İbn Sabit (ra) diyor ki:“Yemame savaşında ashabın den türeyen a’la, en yüce en yüksek, ali ve müteal ise yü- öldürülmesini müteakib, Hz. Ebu Bekir (ra) beni çağırttı. ce ve yüksek demektir. Yanına vardım. Hz. Ömer de orada idi. Ebu Bekir bana Allah’ın sıfatı olarak a’la; yüce, en yüce, en şerefli; ali, dedi ki: ‘Ömer bana gelip dedi ki: ‘Yemame ‘de Kur’an şanı, kadri yüce ve kudreti büyük olan; müte’al, pek yü- hafızları çok zayiat verdi. Bu gibi vakalarda hafızların öl- ce ve noksan sıfatlardan münezzeh olan, gücü ile her meleriyle Kur’an’ın birçoğunun zayi olmasından endişe şeyden üstün olan demektir. A’la sıfatı Kur’an’da 4 ayet- ederim. Bana kalırsa Kur’an’ın cem edilmesi için bir emir te geçmektedir: çıkarman gerekir.’ Ben de Ömer’e şöyle cevap verdim:“- KOZMİK ODA YAYINCILIK Resulullah’ın yapmadığı bir işi nasıl yapabilirsin?”, Ömer: • “Ancak yüce Rabbinin rızasına ermek için (malını) ve- “Vallahi bu hayırlı bir teşebbüstür.” dedi. Sonra bu iş üze- rir” (Leyl, 92/20). rinde o kadar durdu ki, bana söyleye söyleye neticede • “En yüce sıfatlar Allah’ındır” (Kehf, 18/27). Allah kalbime bu işi yatırdı, ben de onun görüşünü be- nimsedim.” Zeyd devamla diyor ki: “Ebu Bekir bana dö- • “… Göklerde ve yerde en yüce sıfatlar onundur” (Rum, nüp şöyle dedi: “Sen genç, dinç, zeki bir adamsın. Kim- 30/27). se ittiham edemez. Zaten Resulullah’ın da vahiy kâtibi Allah’ın yüceliği mekan itibariyle değil, güçlü olması itiba- idin. Kur’an metnini topla.” Vallahi bir dağı yerinden nak- riyledir. letmemi isteselerdi, Kur’an’ı toplama mes’uliyeti kadar A’la kelimesi, Kur’an’da diğer varlıkların sıfatı olarak da bana ağır gelmezdi. Neticede Kur’an’ı hurma dallarından, kullanılmıştır (Taha, 20/68; Saffat, 37/8). yassı taşlardan ve insanların hafızalarından derlemeye Ali ismi Kur’an’da 9 ayette azim, kebir ve hakim isimle- başladım.” (Buhari) riyle birlikte geçmektedir: Kaynakların ittifakla bildirdiğine göre, Hz. Ebu Bekir (ra), Zeyd’e asla hafızasına güvenmemesini, her ayet için iki (Cevap A) delil olmak üzere, iki şahıstan yazılı nüsha aramasını em- retti. Bu iş için Zeyd, Hz. Ömer (ra)’in yardımını şart koş- muş, O da ciddi bir şekilde kendisine yardım etmiştir. Zeyd bizzat kendisi iyi bir hafız olduğu halde, kendisi gibi baş- ka hafızlarla da yetinmeyip, her ayet hakkında mukabe- le görmüş iki yazılı şahid aramak gibi son derece titiz ve ilmi bir usul takib etmiştir. Yalnız Tövbe suresinin sonun- DİKAB SORU BANKASI daki iki ayet hakkında, araştırmasına rağmen iki yazılı şa- hidi bulamamış, Ebu Huzeyme’deki yazılı nüshaya isti- nad etmek durumunda kalmıştır. Bu şekilde Hz. Ebu Be- kir (ra) devrinde bir araya getirilen sahifelere “el- Mushaf” denilmiştir. (Cevap D) 7. Bu sure, inşirah suresinden sonra Mekke-i Mükerreme’de nazil olmuştur. Üç ayeti kerimeyi içermektedir. Asr’a Dehr’e yemin ile başladığı için kendisine böylece Asr suresi adı verilmiştir. Asr suresi nüzul sıralamasına göre diğer su- KOZMİK ODA YAYINCILIK relerden daha önce nazil olmuş 3. suredir. (Cevap A) 6 KUR’AN-I KERİM VE TECVİD Test • 1 (ل) Kur’an’ın en uzun suresi 286 ayetle Bakara, en kısa su- 11. İdğam-ı bila ğunne: tenvin veya sâkin nûndan sonra .8 resi de 3 kısa ayetle Kevser suresidir. .harflerinden biri gelirse bila ğunne olur (ر) ve ra (Cevap B) (Cevap D) 12. Medine-i Münevvere’de Mücadele suresinden sonra na- KOZMİK ODA YAYINCILIK zil olmuştur. Ey o iman etmiş olanlar, Allah’ın ve Resulü- nün huzurunda öne geçmeyin Allah nazarında takva üze- 9. Salih, dine ve dünyaya yönelik faydalı işlere ve bu işleri re olun. yapan kimseler için kullanılan bir kavram. A, B, D, E şık- El-Hasen ibn Muhammed kanalıyla Abdullah İbnu’z Zü- ları Salih kavramının ve Salih bir insanın muhatabı ola- beyr’den rivayete göre Allah’ın Resulü (s.a.v.), ne Temim bilecek sıfatlardır. Fakat Salih kavramı bütün insanlar için oğulları kafilesi geldiğinde Ebu Bekir; “Onların üzerine kullanılamaz. ibn Ma’bed’i emir tayin et” dedi. Ömer “ Hayır, sana mu- halefet etmek istemedim” dedi ve tartışırlarken sesleri (Cevap C) yükseldi de bu hususta ayetin sonuna kadar olmak üze- re “Ey o iman etmiş olanlar, Allah’ın ve resulünün huzu- runda öne geçmeyin.” Ayeti kerimesi nazil oldu. (Cevap E) 10. Son ve en büyük peygamber Hz. Muhammed (s.a.s.)’e 13. Muttaki: günahlardan çok sakınan, dinin emirlerini yap- Allah tarafından gönderilen Kur’an-ı Kerim Müslümanlı- makta ve yasaklarından kaçmakta büyük gayret göste- ğın kutsal kitabıdır.
Load more

Recommended publications
  • The Forgotten Queens of Islam This Page Intentionally Left Blank the Forgotten Queens of Islam
    The Forgotten Queens of Islam This page intentionally left blank The Forgotten Queens of Islam FATIMA MERNISSI Translated by Mary Jo Lakeland University of Minnesota Press Minneapolis English Translation © Polity Press 1993 First Published in France as Sultanes oubliees © Editions Albin Michel S.A., 1990 This translation first published 1993 by Polity Press in association with Blackwell Publishers All rights reserved. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. Published by the University of Minnesota Press 111 Third Avenue South, Suite 290 Minneapolis, MN 55401-2520 http://www.upress.umn.edu Fourth paperback printing, 2006 A CIP record is available from the Library of Congress. ISBN 0-8166-2439-9 (pb) Printed in the United States of America on acid-free paper The University of Minnesota is an equal-opportunity educator and employer. Contents Introduction: Was Benazir Bhutto the First? 1 PART i Queens and Courtesans 1 How Does One Say 'Queen' in Islam? 9 2 The Caliph and the Queen 26 3 The jawari or Revolution in the Harem 37 4 Khayzuran: Courtesan or Head of State? 51 PART ii Sovereignty in Islam 5 The Criteria of Sovereignty in Islam 71 6 Fifteen Queens 88 PART in The Arab Queens 7 The Shi'ite Dynasty of Yemen 115 8 The Little Queens of Sheba 139 9 The Lady of Cairo
    [Show full text]
  • Shia Islam Major Branches and Communities of Interpretation
    Shia Islam Major Branches and Communities of Interpretation The Ummah (Muslim Community) Affirm that there is no god but God and Muhammad is His final Prophet. 632 Shia Sunni Recognize Ali ibn Abi Talib (d. 661) as the divinely-designated Recognize the Caliphate as the political successor of Muhammad; spiritual and temporal successor of Muhammad. Ali ibn Abi Talib is recognize the scholars (‘ ulama) as the religious inheritors of the first in a line of hereditary Imams who hold the office of Imamat Muhammad. Sufis recognize their Shaykhs as the spiritual (spiritual leadership), followed by his sons al-Hasan (d. 670) and al- successors of Muhammad. Recognize Abu Bakr, Umar, Uthman Husayn (d. 680). (The Ismailis recognize al-Hasan as a Trustee and Ali as the Rightly-Guided Caliphs. Sunni groups adhere to Imam). The Kaysanis, no longer existing today, followed Ali’s third various legal schools including the Hanafi, Hanbali, Shafii, Maliki, son Muhammad ibn al-Hanafiyyah as the Imam and Mahdi in and Zahiri. The Ibadi school is not technically Sunni and may be occultation. closer to the Kharijites who only recognize the first two Rightly- Guided Caliphs. Sunnis also adhere to different theological schools including the Hanbali, Ashari, and Maturidi, including Sufi mystical thought. 713 Imamis Zaydis Recognize Ali Zayn al-Abidin (d. 713), Muhammad al-Baqir (d. Recognize Zaydi ibn Ali (d. 740), son of Ali Zayn al-Abidin (d. 713) 743) and Jafar al-Sadiq (d. 765) as the Imams after Husayn. Only as the 5th Imam. Subsequently recognize any Hasanid or recognize Husaynid Alids who have been designated and Husaynid Alid who rises up in arms as a legitimate claimant to the appointed via a clear designation ( nass) by the previous Imam as office of Imamat.
    [Show full text]
  • The Gnostic World Gnostics and Temporality
    This article was downloaded by: 10.3.98.104 On: 03 Oct 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Gnostic World Garry W. Trompf, Gunner B. Mikkelsen, Jay Johnston Gnostics and temporality: from myth to macrohistory Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315561608-4 Garry W. Trompf Published online on: 11 Oct 2018 How to cite :- Garry W. Trompf. 11 Oct 2018, Gnostics and temporality: from myth to macrohistory from: The Gnostic World Routledge Accessed on: 03 Oct 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315561608-4 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 43 CHAPTER THREE GNOSTICS AND TEMPORALITY: FROM MYTH TO MACROHISTORY Garry W. Trompf ow history is conceived in Gnostic strains of thought is enigmatic. Setting Hdown a narrative order of human events is rarely a key concern of those seeking a deep knowledge of celestial arrangements and the path to the eternally non- contingent.
    [Show full text]
  • UNIVERSITY of CALIFORNIA, IRVINE Narrative and Iranian
    UNIVERSITY OF CALIFORNIA, IRVINE Narrative and Iranian Identity in the New Persian Renaissance and the Later Perso-Islamicate World DISSERTATION submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in History by Conrad Justin Harter Dissertation Committee: Professor Touraj Daryaee, Chair Professor Mark Andrew LeVine Professor Emeritus James Buchanan Given 2016 © 2016 Conrad Justin Harter DEDICATION To my friends and family, and most importantly, my wife Pamela ii TABLE OF CONTENTS Page LIST OF FIGURES iv ACKNOWLEDGMENTS v CURRICULUM VITAE vi ABSTRACT OF THE DISSERTATION vii CHAPTER 1: INTRODUCTION 1 CHAPTER 2: Persian Histories in the 9th-12th Centuries CE 47 CHAPTER 3: Universal History, Geography, and Literature 100 CHAPTER 4: Ideological Aims and Regime Legitimation 145 CHAPTER 5: Use of Shahnama Throughout Time and Space 192 BIBLIOGRAPHY 240 iii LIST OF FIGURES Page Figure 1 Map of Central Asia 5 iv ACKNOWLEDGMENTS I would like to express my gratitude to all of the people who have made this possible, to those who have provided guidance both academic and personal, and to all those who have mentored me thus far in so many different ways. I would like to thank my advisor and dissertation chair, Professor Touraj Daryaee, for providing me with not only a place to study the Shahnama and Persianate culture and history at UC Irvine, but also with invaluable guidance while I was there. I would like to thank my other committee members, Professor Mark LeVine and Professor Emeritus James Given, for willing to sit on my committee and to read an entire dissertation focused on the history and literature of medieval Iran and Central Asia, even though their own interests and decades of academic research lay elsewhere.
    [Show full text]
  • The Nusayris an Extremist Shiite Sect
    The Nusayris An Extremist Shiite Sect The First Chapter: The Nusayri (Alawi) - Ancient Period .................................................................... 3 The Nusayris: Middle Period .................................................................................................................. 13 The Nusayris: Under the French Mandate .......................................................................................... 24 The Nusayris: Rise to Political Power.................................................................................................... 34 The Nusayri Religious System: The Concept of God ........................................................................... 49 The Nusayri Religious System: The Apotheosis of Ali ........................................................................ 60 The Nusayri Concepts of Light: Shamsis and Qamaris ....................................................................... 70 The Nusayri “Trinity”: Ali, Muhammad, and Salman al-Farisi ......................................................... 74 The Nusayri Religious System: The Twelve Imams ............................................................................ 81 The Nusayri Religious System: Role of the Aytam and Spiritual Hierarchies ................................ 85 The Nusayri Religious System: Metempsychosis ................................................................................ 89 The Nusayri Religious System: Initiation ............................................................................................
    [Show full text]
  • THE SONS of the SERPENT TRIBE Legacy of the Nephilim by Jonathan Sellers Copyright © 1997-2003 Jonathan Sellers All Rights Reserved from Antigillum Website
    All material from the website: http://www.bibliotecapleyades.net gathered and composed by Alessandro Demontis – Rome Feb.21st 2008 THE SONS OF THE SERPENT TRIBE Legacy of The Nephilim by Jonathan Sellers Copyright © 1997-2003 Jonathan Sellers All Rights Reserved from Antigillum Website Table of Contents I.- THE SONS OF THE SERPENT TRIBE a. The Serpent Cult: Preliminary Estimate b. The Nergals from Cutha c. Notes on Transmission of these Doctrines / Sects / Schools ► appendix Map of Transmission d. Ophiolatreia e. Comments f. Origins of Serpent Gods g. A Message from "Count Welldone" h. The Dionysian Artificers i. The Devil's Throne j. Le Serpent Rouge k. The Ophites l. TimeLine Charts m. Readings in the Serpent Cult, the Ophites, the Naassenes, from various sources collected by us n. The Knight of the Brazen Serpent o. The relevance of the Serpent Tribe mythos to today / Recapitulation II.- THE OLD BATTLE-AXE 1. The Knight of the Royal Axe, or Prince Libanus (22° AASR): The Degree and its Legend 2. The Old Battle-Axe 3. The Cedar Mountain 4. The Druzes -- Historical Background 5. The Druzes -- Doctrines in Brief 6. Concluding Remarks III.- INTERLUDE: Knight of the East and West (17° AASR) THE SONS OF THE SERPENT TRIBE A PRELIMINARY ESTIMATE "Part One is classic gnostic scripture, authoritative works read by an ancient group that called themselves 'gnostics' -- 'people fit to have acquaintance(GNOSIS) with God.' The name 'gnostic' most properly applies to members of this group. In modern scholarship they are sometimes called 'SETHIANS', 'BARBELOITES', 'BARBELOGNOSTICS', 'OPHIANS' or 'OPHITES'. Most of their scripture comes down to us in an obviously Christian or Christianized form.
    [Show full text]
  • The Israeli Druze: Neither Here Nor There
    University of Mississippi eGrove Honors College (Sally McDonnell Barksdale Honors Theses Honors College) 2018 The Israeli Druze: Neither Here nor There Sydney Green University of Mississippi. Sally McDonnell Barksdale Honors College Follow this and additional works at: https://egrove.olemiss.edu/hon_thesis Part of the History Commons Recommended Citation Green, Sydney, "The Israeli Druze: Neither Here nor There" (2018). Honors Theses. 885. https://egrove.olemiss.edu/hon_thesis/885 This Undergraduate Thesis is brought to you for free and open access by the Honors College (Sally McDonnell Barksdale Honors College) at eGrove. It has been accepted for inclusion in Honors Theses by an authorized administrator of eGrove. For more information, please contact [email protected]. THE ISRAELI DRUZE: “NEITHER HERE NOR THERE” © 2018 By Sydney Elizabeth Green A thesis presented in partial fulfillment of the requirements for completion Of the Bachelor of Arts degree in International Studies Croft Institute for International Studies Sally McDonnell Barksdale Honors College The University of Mississippi University, Mississippi May 2011 Approved: _________________________________ Advisor: Dr. Vivian Ibrahim _________________________________ Reader: Dr.Yael Zeira _________________________________ Reader: Dr. Luca D’Anna !1 ABSTRACT SYDNEY ELIZABETH GREEN The Israeli Druze: “Neither Here Nor There” (Under the direction of Dr. Vivian Ibrahim) Druze scholar Rabah Halabi describes the Druze standing in Israel as “neither here nor there.” This thesis asks the question: How do the Druze fit into a society created to house and defend the Jewish people? To answer this question, Druze identity is examined from the Jewish-Israeli and Arab-Israeli perspectives regarding the Druze community based on their service in the Israel Defense Forces (IDF) through a case study of media reactions to the July 2017 fatal shooting of two on-duty Druze policemen by three Arab-Israeli shooters at Islamic holy site al-Aqsa Mosque in the Old City in Jerusalem.
    [Show full text]
  • The Sweet Burden: Constructing and Contesting Druze Heritage and Identity in Lebanon
    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 4-6-2016 The weetS Burden: Constructing and Contesting Druze Heritage and Identity in Lebanon Chad Kassem Radwan Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the Social and Cultural Anthropology Commons Scholar Commons Citation Radwan, Chad Kassem, "The wS eet Burden: Constructing and Contesting Druze Heritage and Identity in Lebanon" (2016). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6132 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. The Sweet Burden: Constructing and Contesting Druze Heritage and Identity in Lebanon by Chad Kassem Radwan A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Anthropology College of Arts and Sciences University of South Florida Major Professor: Kevin A. Yelvington, D.Phil Elizabeth Aranda, Ph.D. Abdelwahab Hechiche, Ph.D. Antoinette Jackson, Ph.D. John Napora, Ph.D. Date of Approval: April 1, 2016 Keywords: preservation, discursive approach, educational resources, reincarnation Copyright © 2016, Chad Radwan Dedication Before having written a single word of this dissertation it was apparent that my success in this undertaking, as in any other, has always been the product of my parents, Kassem and Wafaa Radwan. Thank you for showing me the value of dedication, selflessness, and truly, truly hard work. I have always harbored a strong sense of compassion for each and every person I have had the opportunity to come across in my life and I have both of you to thank for understanding this most essential human sentiment.
    [Show full text]
  • Military Expension of Muslims to the West East and Noth Form Arabia
    MILITARY EXPENSION OF MUSLIMS TO THE WEST EAST AND NOTH FORM ARABIA Essays Lesson Plans Frontline Muslims Gateway th Overview of Muslim History and the Spread of Islam from the 7 to the Maps st 21 century 1st Amendment Classroom Guidelines Overview: The purpose of this activity is to provide students with knowledge of how and when Islam spread to various regions, and to locate regions where Muslims form a demographic majority or significant minorities, from the 7th to the 21st centuries. Objectives: Students should be able to: relate the spread of Islam to historical events and processes of historical change trace the spread of Islam chronologically and regionally assess the importance of cultural and political factors in the spread of Islam evaluate the importance of shifts in economic and political power, and cultural influence among states and regions in the spread of Islam. use a map key to identify and locate regions of the eastern hemisphere (Afroeurasia, a modern geography term that combines the contiguous continents of Africa, Europe and Asia) to locate regions of the world that have majority Muslim populations today, and to describe their geographical features. Procedure: 1. Assign or read as a class Handout 1a: "The Spread of Islam in History." Study Questions at the end of the reading give suggestions for comprehension, discussion activities. 2. Draw particular attention to the difference between the rapid expansion of territory under Muslim rule and the spread of Islam among the populations. Discuss previous ideas students may have about the spread of Islam by the sword, or about "instant conversion" of regions to any world faith.
    [Show full text]
  • Conflict on Mount Lebanon: Collective Memory and the War of the Mountain
    CONFLICT ON MOUNT LEBANON: COLLECTIVE MEMORY AND THE WAR OF THE MOUNTAIN A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History By Makram G Rabah, M.A. Washington, D.C. December 12, 2016 Copyright 2016 by Makram G Rabah All Rights Reserved ii CONFLICT ON MOUNT LEBANON COLLECTIVE MEMORY AND THE WAR OF THE MOUNTAIN Makram G Rabah, M.A. Thesis Advisor: Osama Abi-Mershed, Ph.D. ABSTRACT The Druze and Maronites, the founding communities of modern Lebanon, have clashed on more than one occasion over the past two centuries earning them the reputation of being primordial enemies. This study is an attempt to gauge the impact that collective memory had on determining the course and the nature of the conflict between these communities in Mount Lebanon in what came to be called the War of the Mountain in 1982. This dissertation will attempt to reconstruct, perhaps for the first time, the events of the 1982 war through the framework of collective remembrance. In doing so, the thesis hopes to achieve better understanding of the conflict as well as the consequences it had on the two communities and beyond, most importantly the post-war reconciliation process; which maybe applicable to other communal conflicts in the region. This dissertation extensively utilizes oral history, in some of its parts, to explore how collective memory has shaped the conflict between the two communities, by interviewing a number of informants from both (inside and outside) the Druze and Maronite communities who have been involved or were witnesses to the conflict.
    [Show full text]
  • Islam: Its History, Teaching, and Practices Differs from My Pre- Vious Edition Islam: the Way of Submission (1987) in Several Respects
    Islam S. A. NIGOSIAN ISLAM Its History, Teaching, and Practices indiana university press Bloomington and Indianapolis Publication of this book is made possible in part with the assistance of a Challenge Grant from the National Endowment for the Humanities, a federal agency that supports research, education, and public programming in the humanities. This book is a publication of Indiana University Press 601 North Morton Street Bloomington, Indiana 47404-3797 USA http://iupress.indiana.edu Telephone orders 800-842-6796 Fax orders 812-855-7931 Orders by e-mail [email protected] A previous edition of this book was published in 1987 under the title Islam: The Way of Submission by Crucible Press, Wellingborough, England. © 2004 by S. A. Nigosian All rights reserved No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. The Association of American University Presses’ Resolution on Permissions constitutes the only exception to this prohibition. The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Nigosian, S. A. (Solomon Alexander) Islam : its history, teaching, and practices / S. A. Nigosian. p. cm. Includes bibliographical references and index. Originally published: Leighton Buzzard, Bedfordshire : Crucible, 1987. ISBN 0-253-34315-1 (cloth : alk. paper) — ISBN 0-253-21627-3 (pbk.
    [Show full text]
  • Historical Dictionary of Islam Third Edition
    The historical dictionaries present essential information on a broad range of subjects, including American and world history, art, business, cities, countries, cultures, customs, film, global conflicts, international relations, literature, music, philosophy, religion, sports, and theater. Written by experts, all contain highly informative introductory essays on the topic and detailed chronologies that, in some cases, cover vast historical time periods but still manage to heavily feature more recent events. Brief A–Z entries describe the main people, events, politics, social issues, institutions, and policies that make the topic unique, and entries are cross-referenced for ease of browsing. Extensive bibliographies are divided into several general subject areas, provid- ing excellent access points for students, researchers, and anyone wanting to know more. Additionally, maps, photographs, and appendixes of supplemental information aid high school and college students doing term papers or introductory research projects. In short, the historical dictionaries are the perfect starting point for anyone looking to research in these fields. HISTORICAL DICTIONARIES OF RELIGIONS, PHILOSOPHIES, AND MOVEMENTS Jon Woronoff, Series Editor Orthodox Church, by Michael Prokurat, Alexander Golitzin, and Michael D. Peterson, 1996 Civil Rights Movement, by Ralph E. Luker, 1997 Catholicism, by William J. Collinge, 1997 North American Environmentalism, by Edward R. Wells and Alan M. Schwartz, 1997 Taoism, by Julian F. Pas in cooperation with Man Kam Leung, 1998 Gay Liberation Movement, by Ronald J. Hunt, 1999 Islamic Fundamentalist Movements in the Arab World, Iran, and Turkey, by Ahmad S. Moussalli, 1999 Cooperative Movement, by Jack Shaffer, 1999 Kierkegaard’s Philosophy, by Julia Watkin, 2001 Prophets in Islam and Judaism, by Scott B.
    [Show full text]