The Qurʾān Teaching Activities of Jaʿfarī Communities in Türkiye: An Analysis from the Perspective of Instructors
RELIGIONS, cilt.16, sa.4, ss.1-20, 2025 (AHCI, Scopus)
- Yayın Türü: Makale / Tam Makale
- Cilt numarası: 16 Sayı: 4
- Basım Tarihi: 2025
- Doi Numarası: 10.3390/rel16040424
- Dergi Adı: RELIGIONS
- Derginin Tarandığı İndeksler: Arts and Humanities Citation Index (AHCI), Scopus, Academic Search Premier, ATLA Religion Database, Index Islamicus, Linguistic Bibliography, Directory of Open Access Journals
- Sayfa Sayıları: ss.1-20
- Açık Arşiv Koleksiyonu: AVESİS Açık Erişim Koleksiyonu
- Süleyman Demirel Üniversitesi Adresli: Evet
Özet
The objective of this paper is to ascertain the manner in which the Qur “ an teaching ¯ activities are conducted in Ja “ far¯ı communities that are part of the multicultural structure of Türkiye. The methodological approach of this study is a case study design. This study’s sample consists of nine instructors who voluntarily work in Qur “ an teaching centres for ¯ Ja “ far¯ı communities. Criterion sampling and maximum diversity were employed in the selection of the participants. The data were collected using a semi-structured interview form. The collected data were subjected to a descriptive analysis. This study’s findings are as follows: firstly, the importance of early childhood education in the transmission of the Qur “ an among the Ja ¯ “ far¯ıs is evident. Secondly, the basis of this teaching is the Alif-Baa Juz education. Thirdly, mosques, association centres and neighbourhood houses play an important role in this teaching activity. Finally, according to Qur “ an instructors, ¯ traditionally the mosques were the primary centres for Qur “ an education; however, this ¯ has been lost especially after the pandemic. In addition to having the knowledge and competency of the recitation of the Qur “ an, the instructors who are supposed to work in ¯ these places are required to behave in accordance with Islamic morality. Over the recent times, families have started to prioritise their children’s academic success over religious education. Lastly, Ja “ far¯ıs do not have any safety concerns pertaining to the state while carrying out religious education activities. The findings, in general, reveal that Ja “ far¯ıs have similarities with the traditional teaching of Qur “ an in terms of method, content, materials ¯ and to some extent instructor competence, etc. The results of this paper are significant in terms of providing a concrete indicator of the pluralistic understanding that Türkiye advocates in religious education policies and in understanding the religious education practices of Ja “ far¯ı communities.