Diyanet Gençlik Merkezlerinde Yürütülen Değerler Eğitimi Çalışmalarının Öğretmen, Öğrenci, Veli ve Diyanet İşleri Başkanlığı Personeli Görüşleri Çerçevesinde İncelenmesi, 2023
Günümüzde gençliğin dini ve kültürel mirasıyla yoğrulmuş ahlaki değer-lere sahip olması için birç... more Günümüzde gençliğin dini ve kültürel mirasıyla yoğrulmuş ahlaki değer-lere sahip olması için birçok kurum ve kuruluşça değerler eğitimi faaliyetleri düzenlenmekte ve devamlılığının sağlanabilmesi için projelendirilmektedir. Millî Eğitim Bakanlığı, Diyanet İşleri Başkanlığı, Gençlik ve Spor Bakanlığı arasında imzalanan protokol ile yürürlüğe giren “Çevreme Duyarlıyım, De-ğerlerime Sahip Çıkıyorum (ÇEDES) Projesi” bunlardan bir tanesidir. Proje, gönüllü öğrencilerin ilgi ve gereksinimlerine yönelik; sevgi, saygı, sabır, so-rumluluk, dürüstlük, adalet, öz denetim, vatanseverlik, dostluk, yardımsever-lik kök değerlerini kazandırmayı amaçlamaktadır. Araştırmanın amacı veli, öğrenci, öğretmen ve DİB personelinin görüşleri çerçevesinde Diyanet Gençlik Merkezinde yürütülen ÇEDES Projesinin incelenmesidir. Nicel araştırma yön-temi ve genel tarama modelinde tasarlanan araştırmanın örneklemini projenin uygulandığı 48 ilde Diyanet Gençlik Merkezlerindeki faaliyetlere devam eden 1365 öğrenci, 1160 veli, 384 öğretmen ve 119 DİB personeli oluşturmaktadır. Araştırmada Diyanet Gençlik Merkezi eksenli yürütülen ÇEDES Projesinin kazanımları, aksayan ve geliştirilmesi gereken yönleri incelenmiştir. Araştır-mada, öğrencilerin gençlik merkezlerine ulaşımın kolay olduğu, eğitim amaçlı araç gereçlerin yeterli hale getirilmesi gerektiği, içerik ve programların gelişti-rilmesinin uygun olacağı, öğrencilerin ilgi ve aidiyetlerinin olumlu olduğu, faaliyetin öğrencilere katkısının istendik seviyede olduğu sonuçlarına ulaşıl-mıştır.
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Books by Ali GÜL
The reasons for this displacement are sometimes drought, flood, earthquake, etc.
There have been human-induced factors such as natural disasters and sometimes
war, the influence of various pressure groups, or economic reasons. In recent ye-
ars, reasons such as war, turmoil, social disorder, and poverty in different count-
ries near our country, especially in Syria and Iraq, have paved the way for people
to move from country to country. Turkey, especially its geopolitical position, be-
ing a border neighbor with some of these countries, being on the transit route to
other countries, belonging to the same religion as those who want to relocate,
having a shared past and developing positive diplomatic relations between co-
untries, and not applying a strict visa system. For many reasons, it has often be-
come a preferred destination country. The number of people from different nati-
onalities who migrated to our country due to unrest and other individual reasons
and who are in our country under various statuses such as temporary protection,
residence permit, international protection, and irregular migration is 5.013.631.
As of January 2022, 1.365.884 of these are between the ages of 5 and 17 and of
school age. It is known that 935.731 of this number are enrolled in schools. The-
se numbers indicate that there is a significant migrant population and that this
population includes those who are not included in the education system as well
as those who are included in the education system. Incoming migrants start a
new life in our country. In this process, new situations emerge, from educationto health, economy to social life. One of these areas is education. In recent years,
there have been different developments regarding the education of migrants.
Many academic studies have been conducted on this subject. Some of the studies
carried out in other dimensions of the field of education are related to religious
education.
In this study, the education of migrant students in religious high schools was
examined within the framework of the opinions of school principals. School
principals were thought to display a holistic view of the problems. School princi-
pals are knowledgeable about all the problems of the school. In addition, the
study focuses on the education of migrant students specifically in imam-hatip
high schools. The research study group consists of school principals of 11 schools
in Ankara, where the number of migrants is relatively high. School principals ha-
ve at least five years of administrative experience and at least 15 years of profes-
sional experience. They work in Altındağ, Keçiören, Çankaya and Sincan dist-
ricts. Eight of the participants are male, and three are female. The study was de-
signed according to the case design, one of the qualitative research approaches.
In this context, the education of migrant students was chosen as the case. The
data of the research were collected through semi-structured interviews. The col-
lected data were analyzed using the descriptive analysis technique.
As a result of the study, it was determined that migrant students' preference for
Imam Hatip High Schools has aspects specific to the type of school. These as-
pects are Arabic, the Holy Quran, etc., having classes, religious and cultural clo-
seness, and the desire to be with other migrants. Within the framework of these
findings, it is understood that reasons such as the fact that migrant students co-
me from Muslim countries, their native language is Arabic, the place of religion
in their social life, and the desire to be with people in the same situation as them
due to being migrants, lead migrants to choose Imam Hatip High School. On the
other hand, it is possible to say that these reasons differentiate Imam Hatip High
School from other schools as a school type. At this point, although it can be no-
ted that the dimension of desire to be with other migrants is not directly based
on an aspect specific to Imam Hatip High School, this dimension is also indi-
rectly related to Imam Hatip High School. Namely, it is understood that the fact
that many migrant students prefer Imam Hatip High School due to its unique as-
pects contributes to the choice of these schools by migrant students who did not
decide to choose Imam Hatip High School in the first place. As a result of the
study, it is possible to classify the findings of the participating school principals
regarding migrant students regarding the education and training processes as
follows: language problem: insufficient levels of Turkish, absenteeism or school
dropout, cultural differences: communication problems, learning deficiencies in
previous stages, distribution of migrant students to classes. Although there are
different determinations in the literature regarding the educational processes of
migrant students, it would be appropriate to remind that these determinations
are based on the opinions of the school principals and as far as possible from the
Imam Hatip High School perspective.
birlikte yorumlamayı başaran önemli mütefekkirlerimizden biridir. O, milli
özellikteki Türk gençliğinin Yarınki Türkiye’nin yükselişini sağlayacağına
emindir. Topçu, Anadolu’nun ve Anadolu insanının kendine mahsus
yükselişinde, ahlaki özelliklerinde, karakter yapısında önemli bir yere sahip olan
Anadolu mistikleri olarak tanımladığı uluları zikretmektedir. Yunus Emre, bu
ulu zatların en başında gelmektedir. Nurettin Topçu, Yunus’u Anadolu’nun
şekillenmesinde ciddi katkıya sahip, gönüller fatihi, ilahi neşvenin
terennümcüsü, din velisi ve aşkın üstadı olarak tanımlar. O, Hz.
Muhammed’den günümüze kadar intikal ederek gelen, değerleri aktarmayı
başaran, Anadolu insanına büyük ruh kazandıran silsilenin önemli bir halkasıdır.
Topçu, Yunus Emre’nin görüşlerinin mistik düşünce, milli kültür, sanat ve ahlak
alanında Anadolu insanını dün olduğu gibi bugün de diri tutacağına, yarının
insanlığını kurtaracak biricik ümit olduğuna dair görüşleriyle O’nu müstesna bir
yere koyar. Yunus Emre üzerine çok sayıda araştırma yapılmış olsa da Yunus
Emre’ye dair görüşlerin bu yönüyle ele alınmamış olması bu çalışmaya başlangıç
noktası teşkil etmektedir. Bu araştırma ile Yunus Emre’nin mistisizm düşüncesi
ve ahlak anlayışı Nurettin Topçu’nun tanımlamasıyla anlaşılmaya çalışılacaktır.
Böylece Yunus Emre’nin çağları aşıp günümüze kadar gelen ve Anadolu
gençliğine hayat veren görüşlerinin yeni bir anlam kazanması beklenmektedir.
Bu çalışmanın Yunus Emre’yi farklı bir üslup ile anlamanın yanı sıra, gençliğin
manevi güçlenişi, Anadolu kültür bilincinin gelişmesi ve ahlaki değerleri
kuşanması için yol gösterici olması hedeflenmektedir.
Papers by Ali GÜL
domains, including education, where it is reshaping traditional methods and
introducing innovative approaches. This study investigates the role of AI in
religious education, emphasizing its opportunities, challenges, and implications
for future practices. AI's potential to personalize learning, enhance access to
religious knowledge, and support innovative pedagogical approaches is
juxtaposed with the ethical dilemmas and risks it presents, such as the potential
misrepresentation of religious teachings and the diminishing role of educators.
The use of AI in education offers significant opportunities, especially in religious
contexts. AI-powered platforms can personalize learning experiences by tailoring
content to individual students' needs and learning styles. This adaptability is
particularly relevant in religious education, where sacred texts often require
nuanced interpretation. AI tools can assist in providing deeper insights into
complex theological concepts, making them more accessible to students with
varying levels of understanding. For instance, AI can facilitate interactive learning
by engaging students with simulations, quizzes, and discussions that are
customized to their progress and interests.
Furthermore, AI enhances the accessibility of religious education. Through digital
platforms, learners from different geographical and socio-economic backgrounds
can access resources that were previously unavailable or limited. AI-powered
translation tools also contribute to making sacred texts and theological content
more accessible globally, fostering cross-cultural understanding of religious
practices and beliefs. Such democratization of knowledge enables broader
participation in religious education, particularly in remote or underserved regions.
Despite these advantages, the integration of AI in religious education brings
significant challenges. One primary concern is the risk of misinterpreting sacred
texts. AI algorithms, while sophisticated, often lack the contextual and cultural
understanding necessary to accurately analyze and convey the meanings of
religious doctrines. This can lead to oversimplification or distortion of the
intended messages, which may undermine the integrity of religious teachings.
Another concern is the potential erosion of the traditional teacher-student
relationship. In many religious education settings, educators play a critical role
not only in imparting knowledge but also in guiding students' moral and spiritual
development. AI systems, although efficient, cannot replicate the empathetic and intuitive guidance provided by human educators. Overreliance on AI tools might
weaken this dynamic, reducing opportunities for meaningful interpersonal
engagement.
Ethical dilemmas also arise in the application of AI in religious education. Issues
such as data privacy, algorithmic bias, and the potential misuse of AI tools need
careful consideration. For instance, AI systems may inadvertently reflect the biases
present in the data they are trained on, leading to discriminatory practices or
misaligned interpretations of religious texts. Ensuring transparency and
accountability in the design and deployment of AI tools is essential to mitigate
these risks.
The study also examines the societal implications of AI adoption in religious
education. Acceptance of AI varies across cultural and religious contexts. While
some communities view AI as a means to modernize and enhance education,
others express skepticism due to concerns about preserving the sanctity of
religious practices. This divergence highlights the importance of culturally
sensitive approaches when integrating AI into religious education systems.
Methodologically, this research employs a literature review to analyze existing
studies on AI's applications in religious education. The findings reveal that AI has
the potential to transform educational practices, making them more inclusive and
effective. However, the successful integration of AI requires interdisciplinary
collaboration among educators, theologians, and technologists to ensure that the
tools developed align with the ethical and spiritual dimensions of religious
education.
To address these challenges, the study proposes several strategies. First, the
development of culturally aware AI systems that respect and adapt to the diverse
traditions and values of religious communities is essential. Second, educators and
institutions must maintain a balanced approach, leveraging AI's strengths while
preserving the human elements of religious instruction. Training programs that
equip educators with the skills to effectively integrate AI tools into their teaching
practices are crucial.
Moreover, continuous monitoring and evaluation of AI applications in religious
education are necessary to assess their impact on learning outcomes and ethical
standards. Establishing regulatory frameworks that govern the use of AI in
sensitive domains such as religion can provide safeguards against potential
misuse.
In conclusion, the integration of AI into religious education represents a
transformative opportunity to enhance learning experiences and make religious
knowledge more accessible. However, it also necessitates careful consideration of
the ethical, pedagogical, and cultural challenges involved. By fostering
interdisciplinary collaboration and prioritizing ethical guidelines, stakeholders can
harness AI's potential while preserving the integrity of religious teachings. This
study underscores the importance of balancing technological advancements with
the fundamental principles of religious education, ensuring that AI serves as a tool
to enrich, rather than diminish, spiritual learning.
Book Reviews by Ali GÜL
The reasons for this displacement are sometimes drought, flood, earthquake, etc.
There have been human-induced factors such as natural disasters and sometimes
war, the influence of various pressure groups, or economic reasons. In recent ye-
ars, reasons such as war, turmoil, social disorder, and poverty in different count-
ries near our country, especially in Syria and Iraq, have paved the way for people
to move from country to country. Turkey, especially its geopolitical position, be-
ing a border neighbor with some of these countries, being on the transit route to
other countries, belonging to the same religion as those who want to relocate,
having a shared past and developing positive diplomatic relations between co-
untries, and not applying a strict visa system. For many reasons, it has often be-
come a preferred destination country. The number of people from different nati-
onalities who migrated to our country due to unrest and other individual reasons
and who are in our country under various statuses such as temporary protection,
residence permit, international protection, and irregular migration is 5.013.631.
As of January 2022, 1.365.884 of these are between the ages of 5 and 17 and of
school age. It is known that 935.731 of this number are enrolled in schools. The-
se numbers indicate that there is a significant migrant population and that this
population includes those who are not included in the education system as well
as those who are included in the education system. Incoming migrants start a
new life in our country. In this process, new situations emerge, from educationto health, economy to social life. One of these areas is education. In recent years,
there have been different developments regarding the education of migrants.
Many academic studies have been conducted on this subject. Some of the studies
carried out in other dimensions of the field of education are related to religious
education.
In this study, the education of migrant students in religious high schools was
examined within the framework of the opinions of school principals. School
principals were thought to display a holistic view of the problems. School princi-
pals are knowledgeable about all the problems of the school. In addition, the
study focuses on the education of migrant students specifically in imam-hatip
high schools. The research study group consists of school principals of 11 schools
in Ankara, where the number of migrants is relatively high. School principals ha-
ve at least five years of administrative experience and at least 15 years of profes-
sional experience. They work in Altındağ, Keçiören, Çankaya and Sincan dist-
ricts. Eight of the participants are male, and three are female. The study was de-
signed according to the case design, one of the qualitative research approaches.
In this context, the education of migrant students was chosen as the case. The
data of the research were collected through semi-structured interviews. The col-
lected data were analyzed using the descriptive analysis technique.
As a result of the study, it was determined that migrant students' preference for
Imam Hatip High Schools has aspects specific to the type of school. These as-
pects are Arabic, the Holy Quran, etc., having classes, religious and cultural clo-
seness, and the desire to be with other migrants. Within the framework of these
findings, it is understood that reasons such as the fact that migrant students co-
me from Muslim countries, their native language is Arabic, the place of religion
in their social life, and the desire to be with people in the same situation as them
due to being migrants, lead migrants to choose Imam Hatip High School. On the
other hand, it is possible to say that these reasons differentiate Imam Hatip High
School from other schools as a school type. At this point, although it can be no-
ted that the dimension of desire to be with other migrants is not directly based
on an aspect specific to Imam Hatip High School, this dimension is also indi-
rectly related to Imam Hatip High School. Namely, it is understood that the fact
that many migrant students prefer Imam Hatip High School due to its unique as-
pects contributes to the choice of these schools by migrant students who did not
decide to choose Imam Hatip High School in the first place. As a result of the
study, it is possible to classify the findings of the participating school principals
regarding migrant students regarding the education and training processes as
follows: language problem: insufficient levels of Turkish, absenteeism or school
dropout, cultural differences: communication problems, learning deficiencies in
previous stages, distribution of migrant students to classes. Although there are
different determinations in the literature regarding the educational processes of
migrant students, it would be appropriate to remind that these determinations
are based on the opinions of the school principals and as far as possible from the
Imam Hatip High School perspective.
birlikte yorumlamayı başaran önemli mütefekkirlerimizden biridir. O, milli
özellikteki Türk gençliğinin Yarınki Türkiye’nin yükselişini sağlayacağına
emindir. Topçu, Anadolu’nun ve Anadolu insanının kendine mahsus
yükselişinde, ahlaki özelliklerinde, karakter yapısında önemli bir yere sahip olan
Anadolu mistikleri olarak tanımladığı uluları zikretmektedir. Yunus Emre, bu
ulu zatların en başında gelmektedir. Nurettin Topçu, Yunus’u Anadolu’nun
şekillenmesinde ciddi katkıya sahip, gönüller fatihi, ilahi neşvenin
terennümcüsü, din velisi ve aşkın üstadı olarak tanımlar. O, Hz.
Muhammed’den günümüze kadar intikal ederek gelen, değerleri aktarmayı
başaran, Anadolu insanına büyük ruh kazandıran silsilenin önemli bir halkasıdır.
Topçu, Yunus Emre’nin görüşlerinin mistik düşünce, milli kültür, sanat ve ahlak
alanında Anadolu insanını dün olduğu gibi bugün de diri tutacağına, yarının
insanlığını kurtaracak biricik ümit olduğuna dair görüşleriyle O’nu müstesna bir
yere koyar. Yunus Emre üzerine çok sayıda araştırma yapılmış olsa da Yunus
Emre’ye dair görüşlerin bu yönüyle ele alınmamış olması bu çalışmaya başlangıç
noktası teşkil etmektedir. Bu araştırma ile Yunus Emre’nin mistisizm düşüncesi
ve ahlak anlayışı Nurettin Topçu’nun tanımlamasıyla anlaşılmaya çalışılacaktır.
Böylece Yunus Emre’nin çağları aşıp günümüze kadar gelen ve Anadolu
gençliğine hayat veren görüşlerinin yeni bir anlam kazanması beklenmektedir.
Bu çalışmanın Yunus Emre’yi farklı bir üslup ile anlamanın yanı sıra, gençliğin
manevi güçlenişi, Anadolu kültür bilincinin gelişmesi ve ahlaki değerleri
kuşanması için yol gösterici olması hedeflenmektedir.
domains, including education, where it is reshaping traditional methods and
introducing innovative approaches. This study investigates the role of AI in
religious education, emphasizing its opportunities, challenges, and implications
for future practices. AI's potential to personalize learning, enhance access to
religious knowledge, and support innovative pedagogical approaches is
juxtaposed with the ethical dilemmas and risks it presents, such as the potential
misrepresentation of religious teachings and the diminishing role of educators.
The use of AI in education offers significant opportunities, especially in religious
contexts. AI-powered platforms can personalize learning experiences by tailoring
content to individual students' needs and learning styles. This adaptability is
particularly relevant in religious education, where sacred texts often require
nuanced interpretation. AI tools can assist in providing deeper insights into
complex theological concepts, making them more accessible to students with
varying levels of understanding. For instance, AI can facilitate interactive learning
by engaging students with simulations, quizzes, and discussions that are
customized to their progress and interests.
Furthermore, AI enhances the accessibility of religious education. Through digital
platforms, learners from different geographical and socio-economic backgrounds
can access resources that were previously unavailable or limited. AI-powered
translation tools also contribute to making sacred texts and theological content
more accessible globally, fostering cross-cultural understanding of religious
practices and beliefs. Such democratization of knowledge enables broader
participation in religious education, particularly in remote or underserved regions.
Despite these advantages, the integration of AI in religious education brings
significant challenges. One primary concern is the risk of misinterpreting sacred
texts. AI algorithms, while sophisticated, often lack the contextual and cultural
understanding necessary to accurately analyze and convey the meanings of
religious doctrines. This can lead to oversimplification or distortion of the
intended messages, which may undermine the integrity of religious teachings.
Another concern is the potential erosion of the traditional teacher-student
relationship. In many religious education settings, educators play a critical role
not only in imparting knowledge but also in guiding students' moral and spiritual
development. AI systems, although efficient, cannot replicate the empathetic and intuitive guidance provided by human educators. Overreliance on AI tools might
weaken this dynamic, reducing opportunities for meaningful interpersonal
engagement.
Ethical dilemmas also arise in the application of AI in religious education. Issues
such as data privacy, algorithmic bias, and the potential misuse of AI tools need
careful consideration. For instance, AI systems may inadvertently reflect the biases
present in the data they are trained on, leading to discriminatory practices or
misaligned interpretations of religious texts. Ensuring transparency and
accountability in the design and deployment of AI tools is essential to mitigate
these risks.
The study also examines the societal implications of AI adoption in religious
education. Acceptance of AI varies across cultural and religious contexts. While
some communities view AI as a means to modernize and enhance education,
others express skepticism due to concerns about preserving the sanctity of
religious practices. This divergence highlights the importance of culturally
sensitive approaches when integrating AI into religious education systems.
Methodologically, this research employs a literature review to analyze existing
studies on AI's applications in religious education. The findings reveal that AI has
the potential to transform educational practices, making them more inclusive and
effective. However, the successful integration of AI requires interdisciplinary
collaboration among educators, theologians, and technologists to ensure that the
tools developed align with the ethical and spiritual dimensions of religious
education.
To address these challenges, the study proposes several strategies. First, the
development of culturally aware AI systems that respect and adapt to the diverse
traditions and values of religious communities is essential. Second, educators and
institutions must maintain a balanced approach, leveraging AI's strengths while
preserving the human elements of religious instruction. Training programs that
equip educators with the skills to effectively integrate AI tools into their teaching
practices are crucial.
Moreover, continuous monitoring and evaluation of AI applications in religious
education are necessary to assess their impact on learning outcomes and ethical
standards. Establishing regulatory frameworks that govern the use of AI in
sensitive domains such as religion can provide safeguards against potential
misuse.
In conclusion, the integration of AI into religious education represents a
transformative opportunity to enhance learning experiences and make religious
knowledge more accessible. However, it also necessitates careful consideration of
the ethical, pedagogical, and cultural challenges involved. By fostering
interdisciplinary collaboration and prioritizing ethical guidelines, stakeholders can
harness AI's potential while preserving the integrity of religious teachings. This
study underscores the importance of balancing technological advancements with
the fundamental principles of religious education, ensuring that AI serves as a tool
to enrich, rather than diminish, spiritual learning.