Özet:

Japan is among the countries where missionaries have been actively active, especially since the second half of the 19th century. In the assessment of these activities supported by Western states and Christian churches, there is a separate place in the impressions of the Turkish/Tatar activist Abdürreşid Ibrahim, who visited this country in the early 20th century. In the months he was in Japan, Abdürreşid Ibrahim talked with his renowned Japanese friends about the idea of the Song Union and gave them information about the Islamic religion. In addition, he discussed the activities of the missionaries with the Japanese that he dialogue with by studying the work of the Christian missionaries. Abdurreşid Ibrahim did not find the work of the missionaries honest. He saw their religious telkines associated with political, economic and social reasons. He also argued that Christianity could not harm the Japanese society, and that it would harm them. The Japanese people who had a relationship with him shared similar ideas. Abdurrahman was the one who was the one who was the one who was the one who was the one who was the one. In addition to thinking that Christianity is a destroyed religion, it was also annoyed by the way the missionaries work. He tried to create Hz in Japan with claims and propaganda aiming especially on the Islamic Prophet. A number of attempts were made to correct the image of Muhammad. The spread of Christianity in Japan and the attitude and approach of a Turkish Muslim mind to these developments are worth examining. This research is also important in terms of better recognition of Japan, which is one of the countries in the center of political balances in the region, which began relations with the Ottoman State in a recent period.

Anahtar Kelimeler:

Özet:

Japan is one of the countries where missionaries have been active especially since the second half of the 19th century. The impressions of Turkish/Tatar activist Abdürreşid İbrahim, who visited this country at the beginning of the 20th century, have a special place in the analysis of these activities that have been supported by Western states and Christian churches. During the months Abdürreşid İbrahim was in Japan, he talked to his esteemed Japanese friends about the idea of Eastern unity and informed them about the religion of Islam. He also examined the work of Christian missionaries and discussed their activities with the Japanese with whom he established a dialogue. Abdürreşid İbrahim did not find the missionaries’ work sincere. He observed their religious indoctrination to be related to political, economic and social reasons. He also argued that Christianity could not revive Japanese society, but would harm them. The Japanese with whom he was associated shared similar ideas with him. Abdürreşid İbrahim was of the opinion that the Japanese were predominantly inclined to Islam due to their national characteristics. Other than considering Christianity to be a distorted religion, he was also uncomfortable with the way missionaries worked. He made attempts to correct the image of the Prophet Muhammad that was attempted to be created in Japan especially through claims and propaganda targeting the Islamic prophet. The spread of Christianity in Japan and the attitude and approach of a Turkish Muslim intellectual towards these developments are worth examining. This research is also important in terms of better recognition of Japan, one of the countries at the centre of the political balances in the region, whose relations with the Ottoman Empire had started recently.