Our study, examined the social life, institutions and traditions in Alawism that had been presented in the Journal of Cem. It is stated that the rules to organize social life in Alawism are based on the Quran, that polygamy is not accepted and that heritage is equally shared. It seems that secularism is defended as the duty of the state to ensure freedom of belief. It is expressed that the drink is not forbidden, that the rabbit is dirty and pigeons are sacred animals and therefore is not eaten. It is stated that with multiplication of Alevi worship places cemevis and cems for demonstration, demonstrates a degeneration of worship of cem. It is said that the dedes lost their efficiency in city life. It is seen that Shiism and Sunnism have put a great distance from each other. It is wished that the support of the Sunnism by the state should be ended and the Alawis would have a share from the central budget. It is seen that the Alawis are far from right parties but fairly close to the left parties. It has been determined that there is not a complete consensus among the authors

With the creation of the first human on the earth the process of God’s sending prophets began the most important feature of the prophets sent is that they are humans. God preferred this method in order to reach his message to the humans explicitly. The last member of the prophet hood circle the Prophet was chosen and sent among his with the creation of the first human on the earth the process of God’s sending prophets began the most important feature of the prophets sent is that they are humans. God preferred this method in order to reach his message to the humans explicitly. The last member of the prophet hood circle the Prophet was chosen and sent among his own society. God states the species of the prophet by defining him in the Koran with this line: I am also a human like you. By defining himself with the statement: Call me God’s slave and prophet the Prophet who is supplied with the revelation made this reality stay in the Muslims’ minds alive. This paper in tends to explain that the Prophet carries human traits within the frame of objective data by centralizing Koran. The research made manifests that he is not an angel-prophet but a human-prophet in a way that everyone will grasp

The aim of this study is to determine whether there is a meaningful relationship between individuals religious coping styles and psychopathology and to reveal, at both the patient level and the non-patient level, whether these variables differ in terms of sociodemographic variables. A total of 300 sample groups, 150 of whom were diagnosed with psychiatry (patient group) and 150 of whom had no psychiatric diagnosis (comparison group), were formed. The participants age range is 17-69 years. The Religious Achievement Scale (DBT) and SCL-90-R Psychological Symptom Screening List were applied to all the subjects as well as to demographic form. According to the t-test analysis applied, the comparison groups positive religious coping score was significantly higher than the patient groups positive coping score. On the other hand, it was meaningfully found that the patient groups negative religious coping score, SCL-90-R subscale scores (somatization, OKB, depression, interpersonal sensitivity, anxiety, anger-hostility, phobic anxiety, paranoid thoughts, psychoticism, additional scale) and SCL-90-R total score were significantly higher than comparison groups scores. According to the results of the t-test and the ANOVA test, there are some differences in both groups in terms of demographic variables. Both individuals with

Our aim in this research is to determine how the changes in the formal education system are reflected in the Quran courses in terms of student resources. In this study, which is a qualitative research, we preferred the situation analysis as a pattern. This is because the analysis of the situation is thought to be the research design that best reflects the opinions and evaluations of the Quran courses teachers. We tried to interpret the data obtained from interviews that we have done using a semi-structured form with a total of 30 Quran course instructors with descriptive analysis. As a result of the research, we found that formal education policies seriously affected the education in the Quran courses in terms of the student resource