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Abu Bakr al-Razi al-Jassas holds a prominent position among the Islamic scholars in general and the scholars of the Hanafi school of Islamic law in particular. He wrote many works and is especially known by his tafsir Ahkām al-Qur’ān (Rules from the Qur’ān), an interpretation of the Noble Qur’ān with a particular emphasis on the verses related to rules (ayāt al-ahkām), in which he applied the methodology of the Hanafi school of law (al-madhhab al-hanafi). This work is considered to be the only complete tafsir of that kind that has remained preserved in the Hanafi madhhab. With his scholarly excellence imam al-Jassas was ahead of his own era, the best proof of which is the fact that even nowadays, more than a thousand years after his death, his works are regarded as an extraordinarily important literature in several Islamic disciplines, especially in the exegesis of the Qur’ān (‘ilm at-tafsīr), Sharia law (al-fiqh) and its methodology (usūl al-fiqh). He is, therefore, greatly responsible for the recognition and preservation of the Hanafi madhhab, the law school with the greatest number of followers among Muslims today. Muslims of Bosnia-Herzegovina and the other Balkan regions are also followers of the Hanafi madhhab, so it is very important to familiarize oneself with this great man and his tafsir, the exegesis of the Qur’ān. This paper treats al-Jassas’ debate with two sects from the early period of Islam, the Kharijites and the Shi’ites. In his capital work on the exegesis of the Qur’ān, Ahkām al Qur’ān, this scholar provided extensive answers and proved, having applied a thorough scholarly analysis, that sectarian approaches to the Qur’ān are absolutely wrong, as they, actually, constitute fallacies and deviations spread by the enemies of Islam. In addition, imam al-Jassas also emphasized that Muslim scholars must not stay silent to the fallacies spread by advocates of sectarian teachings, since the scholars’ silence helps the spreading and strengthening of those fallacies, which can inflict a huge damage to Islam and Muslims. The referenced two sects that al-Jassas debated with in his tafsir are still present and active, and it is obvious that they have been disseminating their propaganda in our region as well. The paper stresses that every kind of sectarian activity in this region, in which Islam has existed on the principles of ahl al-sunna wa’l-jama‘a (the people of the sunna and congregation) for half a millennium, may cause confusion and sow disorder among its Muslims and is, therefore, unacceptable. The answers that this famous Islamic scholar offered set a good example to Muslim intellectuals and scholars for opposing the sectarian approaches in the interpretation of the Qur’ān.
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Qira’ats are not just strict, patterned forms of reading and writing of the Qur’anic text. On the contrary, qira’ats play an important role in studying the semantics of the Qur’an, its words and expressions. At the level of Islamic law, tafsir and qira’ats have played a decisive role in theoretical concretization of Shariah norms contained in the text of the Qur’an, as well as in the establishment of methodological and legal principles by which their derivation was conducted. The commentators of the Qur’an have been responsible towards qira’ats, in ways that that they examined their authenticity and the mode of transmission very carefully, because not all qira’ats are transferred via mutawātir transmission. Consequently, not all of them can be an expression of the Qur’an by which worship can be performed or an expression that can be uttered in a prayer. Islamic scholars do not have the same opinion on the use of Shazz - inauthentic qira’ats in proving shari’a legal regulations. Most commentators of the Qur’an allow the use of Sazz qira’at provided that: a) they have a degree of shuhr - popularity, reputation, b) they are not in conflict with qiyas-analogy of authentic qira’at variants c) they do not oppose the authentic traditions of the Prophet of Allah Muhammad, saws. This paper aims to present Shazz - inauthentic qira’ats and their impact on the derivation of Shariah law regulations.
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This paper treats the racial issue, which is present in an entire human history, and contributes to Islamic teachings overcoming and solving this issue. This important topic is present in the primary Islamic sources: the Qur’an and Sunnah, but also in the sira of Prophet, s.a.w.s. and biographies of companions ... Companions of the Prophet, s.a.w.s., were of different nationalities and races. During that time, their true brotherhood, commitment and helping each other was a revolutionary idea for which is hard to find examples in an entire human history. Therefore, this paper examines the basic instructions and advice of Qur’anic and sunnah texts, as well as their implementation by the early Muslims. The paper proves that Islam brought the true solution to racial issues and that in the in Islamic doctrines and Islamic orthopraxy there is no basis for any conflict that may arise from race, nation, etc. This can be felt in all Islamic norms, and the holy places of Islam, where all races and nations are met together, fully committed to the Divine Creator, who is One, like they all are, in fact, only a manifestation of a unique humanity.
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Mutual respect between members of Ahlul Bayt and the first generation of companions, as well as in-law relationships and naming each others’ children, recorded in authentic Islamic sources, confirm that there was no conflict or hostility between members of tAhlul Bayt and the companions. Relevant traditional and historical sources challenge and refute the claims of all of those who, by hiding behind the Prophet’s, sallallaahu ‘alaihi wa sallam, honorable family and events related to it, dared to invent and accuse the companions, friends of the Prophet, that they allegedly done oppression and were unfair to the members of the honourable Prophet’s Ahlul Bayt and denied them their rights.
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The aim of this study was to verify the metric characteristics of TCI (Temperament and Character Inventory) on Bosnian population. TCI questionnaire is constructed for the purpose of empirical verification of psychobiological model of personality by Robert Cloninger et al (Cloninger, Przybeck, Svrakić and Wetzel, 1994). It consists of 240 items, grouped within the four Temperament Scales (novelty seeking, harm avoidance, reward dependence and persistence) and four Character scales (self-directedness, cooperativness and self-transcendence). Metric characteristics of the TCI questionnaire were tested on a sample of 250 participants, students of the University of Zenica and the University of Tuzla. By verifying metric characteristics of TCI questionnaire results that are obtained are very similar to those of researchers in other countries. The results indicate that the value of Cronbach alpha coefficient for the subscales of temperament varies between 0.48 to 0.88, and for the subscales of character in the range from 0.80 to 0.84, indicating that this questionnaire has a satisfactory internal consistency. The scale of temperament Reward dependence (RD; r = 0.48) has a lower coefficient of internal consistency than allowed, which is the basis for additional operationalization and modification of the subscale. A factor analysis of TCI questionnaire separated factors, which correspond to the original four factor model of temperament and character tri-factor model, which indicates that this was an instrument that has a satisfactory structural validity.
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The aim of this study was to validate the questionnaire of the quality of integration of a subject into the school curriculum. For this purpose, 200 teachers of Religious education and 200 teachers of other elementary school subjects were examined in a survey on the quality of integration of a subject into the school curriculum, and the content of the questionnaire was leaning against the implementation of the ISSA pedagogical standards in teaching process. The first version of the questionnaire of the quality of integration into the school curriculum was composed of nine subscales: Educational social context, Hidden curriculum as an indicator of the actual integration, Contribution of school subjects to the development of an integrated school curriculum, Frameworks for creating a subject curriculum as a basis for the integration into the school curriculum, Inter-subject correlation as a function of the integrated curriculum, Teamwork and inclusion in the function of the development of an integrated curriculum, Contribution of textbooks to the integration of curriculum, Assessment in order to develop excellence as the segment of evaluation of the implementation of the curriculum, and Contribution of the subject curriculum to the overall development of the student’s personality. The questionnaire consisted of a total of 118 items. The analysis of particles belonging to certain factors, in the results of the survey, lead to a restructure of the research questionnaire and the allocation of new factors which resulted in creating new 6 subscales: The contribution of a subject teacher to the development of an integrated school curriculum, Synergistic impact of school factors on the development of an integrated school curriculum, The focus of a subject curriculum on the personality development of students, The Quality of educational social context, Meeting the special needs of students and Integration quality of a textbook. The final version of the questionnaire consisted of 99 items. The results showed high reliability on the subscales individually and high reliability of the instrument in its entirety, because it showed that Cronbach alpha coefficient for the entire instrument is 0.958.
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In order to light up certain micropedagogical relations in this paper, we try to look at education through the prism of the peculiarities of interaction of essential factors of the educational process - educator and educatee. In doing so, the focus of our interest is on the explanation of educator’s obligations arising from the legality of interpersonal interaction. By gaining adequate insight into such demands, the educator is able to trace the path that is necessary to cross in order to avoid the trap of authoritarianism, and gain the necessary authoritativeness of the educational process. By the analysis of the Qur’anic text we come to the conclusion that the source components of educator’s authority are his personality characteristics and his professional competence. By describing prophets as educational authorities, the Holy Qur’an presents personality features that attract every educatee. All these features, grouped in the personal and professional competencies, are, in fact, disposition capacity of educators. From there, the manifestation of dispositional dimensions of the educator’s authority results in a functional educational environment, and the establishment of encouraging climate of interaction and refining interpersonal relationships are recognized as an essential thread of effective educational efforts. Since the education, in general, can be regarded as a sociological phenomenon, our theoretical considerations are, in fact, a prognostic attempt of indications and offering of solutions for primarily social problems.
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In architecture, human need to be a man is most vividly realized, but his desire for beauty, perfection and universality is projected as well. It encompasses his thoughts about the Supreme, himself and the universe, and expresses “an objective identity of a concept and things”. This paper develops a discourse on architecture as a universal form of art which, as such, recognizably marks two major artistic traditions, one which is based on the idea of an image and the other which is based on the idea of a sign. These traditions also determine the nature, the basic forms of expression and the purpose of architecture that has developed inside of them. The paper also talks about arhe of architecture and its dependency on mind, and about the relationship of architecture, mind and existence. By means of an achieved part the mind sets and leads telos of architecture, it allows reaching to its meaning and provides its works to become an integral part of the whole existence. With its purposefulness, functionality and vivacity it contributes to the art being part of an unique “set of life”. With its basic meaning, architecture refers to the ‘arhe’ , the beginning of something, but not in a timely but in an ontological and axiological sense. But architecture is ‘arhe’ in relation to other arts as well. It ranks first among the artistic types and therefore it is ‘arhe’. The remainder of this paper discusses the architecture and the principle of “order”, characteristic nature of traditional architecture and the ontological significance of the principle of Tawheed in the establishment of Islamic architecture. The last part of the paper illuminates the spiritual significance of space in the context of Islamic architecture.
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The male-female relationship constitutes an eternal enigma analysed in different ways throughout the history. The status of women through the ages has been significantly different from the status of men; the domestic domain of their home has been regarded as a female space, while the public life has been reserved for males. Women have been invisible in many aspects of life; the procreation has been viewed as their most important function, while not protesting and accepting the fate in silence have been considered their highest virtues. The present paper illustrates how this topic is described in proverbs, and the contrastive analysis sheds light on the similarities/differences between the conception of women, men and the relationship between them in two languages: B/C/S and English. Although the results indicate that in both languages the dichotomy male-female does not divide the world into two symmetrical parts with regard to the power, freedom and rights being marked by the male dominance, the inequality is more visible in B/C/S.
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Within the theoretical framework of cognitive linguistics and the theory of conceptual metaphor, this work analyses a certain number of idioms based on the same metaphor, suggesting that certain processes of world conceptualization and experience are still common for most speakers of one language, or that those processes are common for most members of a certain culture, regardless of their education level, geographical stratification, economic or social status.
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