http://hdl.handle.net/20.500.12397/3965 Thu, 09 Apr 2026 07:09:53 GMT 2026-04-09T07:09:53Z http://hdl.handle.net/20.500.12397/4300 İslam Hukuku Öğretimine Farklı Bir Yaklaşım: “Aktif Eğitim” YILDIRIM, MUSTAFA Sat, 01 Jan 2005 00:00:00 GMT http://hdl.handle.net/20.500.12397/4300 2005-01-01T00:00:00Z http://hdl.handle.net/20.500.12397/4299 Surre-i Hümayûn Geleneği ve İslam Toplumunu Kaynaştırmadaki Rolü AKGÜNDÜZ, Murat Sat, 01 Jan 2005 00:00:00 GMT http://hdl.handle.net/20.500.12397/4299 2005-01-01T00:00:00Z http://hdl.handle.net/20.500.12397/4298 TÜRKİYE'DE TASAVVUF VE MANEVİ HAYAT SCHİMMEL, Annemarie Bu makalede kısaca, Türkler'in İslam dinini kabul etmesinden günümüzekadar, tasavvufun Türk toplumu üzerindeki etkilerine değinilmektedir.Günlük yaşamdan sanat ve edebiyat sahalarına değin uzanan bu tesirlerin birtakım yansımaları örnekleriyle sunulmaya çalışılmaktadır.Bunun yanısıra, başta Yesevilik, Mevlevilik ve Bektaşilik olmak üzere bazıtarikatların; Ahmed Yesevi (ö. 560/1165), Mevlana Celaleddin Rûmi (ö.672/1273), Hacı Bektaş-ı Veli (ö. 669/1271), Yunus Emre (ö. 721/1321) veKaygusuz Abdal (ö. 848/1444) gibi güçlü manevi önderlerin Türktopraklarındaki dini ve manevi hayat üzerinde nasıl aktif bir rol oynadıklarıele alınmaktadır.In this article it is briefly touched on the influences of sufismon the Turkish society, from the Turkish nomads acceptance of Islam as areligion for themselves up to nowadays. Some reflections on the influenceswhich are extending from the everyday life to the fields of art and literatureare presented with the examples.Besides, it is dealt with that how the orders such as Yasaviyyah,Mawlaviyyah, Biktashiyyah; the strong spirituel leaders such as AhmadYisiwi (d. 560/1165), Mawlana Rûmi (d. 672/1273), Hajji Biktash (ö.669/1271), Yunus Emre (d. 721/1321) and Kayğusuz Abdal (ö. 848/1444)have played an active role in religious and spiritual life in the Turkish lands. Sat, 01 Jan 2005 00:00:00 GMT http://hdl.handle.net/20.500.12397/4298 2005-01-01T00:00:00Z http://hdl.handle.net/20.500.12397/4296 İSLAM DİNİ DÜŞÜNCESİNDE SEPTİSİZM VAN ESS, JOSEF It is not clear that how and in which ways did Ancient skepticism comeinto Islamic thought. Because we do not have any knowledge that the worksof Greek skeptics were translated into the Arabic. This is, probably, becauseof the fact that Moslem theologians have overlooked the skepticism.However, the cultural condition of Iran in pre-islamic period provided theskepticism with a favorable atmosphere for its penetration undercover intoIslamic era. Thus, all whom called as “sofestai” is Shi'i. It came to bepossible to get a place for “skepticism for belief” in Islamic thought withBatinites in that they had assigned true knowledge to “innocent imam” andrefused to accept the speculation. Ghazali maintained to use Aristotelian logicagainst them. Henceforth Batinite thoughts lost their significant and value. Sat, 01 Jan 2005 00:00:00 GMT http://hdl.handle.net/20.500.12397/4296 2005-01-01T00:00:00Z