Özet:

Religious sociology shows an interdisciplinary formation in the intersection of sociology and religious research according to its category. As one of the original parameters, the relationship of religion, with other variables is attempted to be explained and the existing pattern is attempted to be resolved while social science is needed and the unity of the basic Islamic sciences is needed from time to time. Regardless of how the subject will be studied, on the one hand, it is expected that the crossroads with assistant sciences will be clearly explained, and on the other hand, the research will represent the area by placing itself in the center of religious sociology. The current way that readers can understand that the texts in their hands are written within the discipline of religious sociology is to raise the ability of the research to represent texts. The fundamental issue based on the elevation of representation in religious sociology is locked on the determination of the method, as in other sciences. Today in Turkey it is clear that the existence of studies focused on methodology in the field of religious sociology with scientific philosophy and methodology-oriented assessments can be mentioned, but the subject does not see the necessary interest. In this particular study, the schematic possibility of the method that can be used in research in the field of religious sociology will be hypothetically questioned. The purpose of shematising is to show the main subtles of the use of the method in religious sociology and to draw a design plan. Therefore, first, the problems faced in the determination of the method will be addressed and then the methodological scheme that can be followed in the studies of religious sociology will be assessed along with the indicative process added as a mental, active and original category. The article focuses on the basic information on how the method should be used while doing religious sociology studies; it does not promise to make a thorough study of how the method should be used in practice. The most general outcome of the study is that the signs shown in the study can be followed and more in-depth examples can be presented in other studies. In a manada, this article is a fundamental intention to throw on the method used in religious sociology. The study emphasizes that the method as the roof concept commonly used by nature and social sciences does not have mental processes alone, such as tuberculosis, totalitarianism; it explains that research techniques, patterns, patterns, such as action processes or theory and approach cannot be named. It is also recommended that the method, which is the product of both abstract and concrete efforts, should be taken into account not only by its mental and active aspects, but also by the indicative process. In the customized scheme, mental and active categories have greater partnership with the indicators in other subdivisions of sociology, while the indicative side differs into a new category. The first point to be mentioned is the need to pay attention to the indicative meaning of each object seen in the scientific process. Before the research plan, a religious sociologist is introduced to the countless subjects that are worth research when he insists that every object around him is part of the whole of the indicators. In the process of supply of inventory, the various protocols suggested by the indicator are followed. Secondly, the researcher is expected to discover his own indicative identity. Religious sociology researchers are much more likely to reflect in the text because they are largely taught in theology; with the inclusion of the indicative process in the method, the researcher learns before the mental process that he will not be able to do a scientific study in a subjective perspective that will legalize his values and his teachings of faith. With this awareness, he recognizes his indicative identity and enters the meaning of objects in the kitchen. With the researchers' closest primary entry to the objectivity, the acquirers realize that they do not read the dogmatic text. This, on the one hand, leads to an increase in the work of religious sociology that will be carried out on a free arena, while on the other hand, it enables the establishment of partnership with dispersed sociological texts. The reflection of the principle of sociology in the texts, not sociologies, strengthens the use of relatives by developing common language and helps prevent schematic distortion of the tanged conceptual material. On the other hand, the religious sociology researcher also expands the doors of a cognitive process as much as possible to get more than he thinks. The forms of deformation, such as thumbnail, total balance or hypothetical-deductive, determine the direction of the relationship established between the general-articular. The fact that the researcher takes into account both the whole and the part and the multilateral connection between them and indicates which mental process he follows according to the course of the research allows the reader to understand the method.

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