Kalem Güzeli

Türk-İslam Sanatları

'islam' ile ilgili yazılar

Golden age of Arab and Islamic Culture

“Baghdad, at the confluence of two cultures, Aramaean and Greek, became, in the tenth century, the intellectual center of the world.” As capital of the caliphate, Baghdad was also to become the cultural capital of the Islamic world. Our purpose is to show, as briefly as possible, the role that this region played in the transmission of the knowledge of antiquity, in the evolution of religious attitudes, and in the flowering of Arabic literature. We shall not try to find out, any more than did the caliphs of the period, whether the actors were Iranians, Arabs, Moslems, Christians, or Jews. Men of letters and of science had gathered in this city either through cultural affinity or because they had been summoned to the caliph’s court for their worth or their competence.An effort was made to keep the language and the religion at an indispensable cultural level. In reality, there was but a single aim: It was necessary to study the structure and the rules of the language of the Koran in order to have the language respected and understood.

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İslam Bankacılığı

Faizsiz çalışan İslam Bankacılığının başlıca çalışma metodları şunlardır:

Mudarebe: Esas olarak bir tarafın emek bilgi ve tecrübe, diğer tarafın ise sadece sermaye koyarak yürüttükleri bir faaliyet türüdür. Emek, bilgi ve tecrübesini koyan aynı zamanda faaliyetin yönetimini de üstlenmektedir. Bu yöneticiye “mudarib” denilmektedir. Faaliyete yalnız sermayesiyle katılan kişi veya kuruma da “Rab-ül-mal” denir. Rab-ül-mal yalnız faaliyeti denetleme yetkisine sahiptir.

Mudarebe daha açık bir ifadeyle, bir tarafta sermaye sahibi kişi veya kişilerle diğer yanda bu sermayeyi emeği, bilgi ve tecrübesiyle değerlendirecek olan kişi arasında karın paylaşılması esasına göre yapılan bir anlaşma, kurulan bir ortaklıktır. Bu ortaklıkta emeğini koyan, sermayeyi yöneten, ne ana parayı geri ödemeyi ne de belirli bir kar payı sağlamayı taahhüt etmektedir.

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The Persian Sufism

by Cyprian Rice, O.P.,
George Allen, London, 1964


The Sufi phenomenon is not easy to sum up or define. The Sufis never set out to found a new religion, a mazhab or denomination. They were content to live and work within the framework of the Moslem religion, using texts from the Quran much as Christian mystics have used to Bible to illustrate their tenets. Their aim was to purify and spiritualize Islam from within, to give it a deeper, mystical interpretation, and infuse into it a spirit of love and liberty. In the broader sense, therefore, in which the word religion is used in our time, their movement could well be called a religious one, one which did not aim at tying men down with a new set of rules but rather at setting them free from external rules and open to the movement of the spirit.

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