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This article offers systematic view of a process of identification of security threats and, subsequently, their use in the making of strategic documents, notably the Security Strategy of the Czech Republic. It is not the aim of the authors to name or define such threats, but to present the process itself. It is paramount to any credible security strategy that it deals with the threat identification in the most precise fashion. The authors take reservations against the “catalogue” approach and claim the processes of prioritization and categorization to be essential for any policies derived from the security strategy, especially in times of economic need. It is also the 2011 final paper of the project “Trends, Risks, and Scenarios of the Security Developments in the World, Europe, and the Czech Republic – Impacts on the Policy and Security System of the Czech Republic” (TRS / VG20102013009).
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If the change in human nature from within is achieved, It will reect on the outside of the human, And if there is no change on the outside, Then the answers are to be found only within. Husro Bakeri The article presents reaction of the author to neoliberal strayings that are inclining towards anarchizing the system of upbringing. All neoliberal forms of pedagogy (black pedagogy, antipedagogy, summerhill-pedagogy etc.), with higher or lesser degree of passion, are gathered around one idea: Man is best brought up if not being brought up at all. Since it offers a variety of ideological backgrounds, antipedagogy has a growing number of its followers. With the intention to prevent a further expansion of this trend, the author advocates paradigmatic nature of anthropocentric upbringing that would grant upbringing that brings about inner spiritual transformation of man. This inner spiritual transformation enables human being to construct and organize their relations on bases of justice, creativity, cooperation and mutual respect. Every true change and development of a man and his reality entails the existence of balance of internal and external values. This paradigmatic aspect is in function of development of versatile contents of the term “upbringing”. It strives towards the ultimate, spiritual intelligence, i.e. harmony of mental spiritual and active forces in human personality.
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In this interview Dr. Aida Abadzic Hodzic discusses graphic arts in the sixties and the seventies of the 20th century in Bosnia and Herzegovina, but she also reflects upon the works of fine arts throughout Europe as well. The sixties and the seventies of the twentieth century have been exceptionally dynamic years in social, political and cultural history of Bosnia and Herzegovina. Dr. Aida Abadzic Hodzic discusses meanings and implications of terms “modern” and “postmodern”, stating that “the pluralism of postmodern era has turned into a norm that abolishes all the other norms”. She further explains why the term “urban” has lost its meaning in our BiH context. Primarily, it implies deterioration of specific urban values and the lifestyle. Bosnian and Herzegovinian cities were once the models of exceptional synthesis of various architectural epochs baring unique and attractive traits of European architectural theory and practice. The new structure of the government, however, sadly reflects in unhealthy, unplanned and often unattractive picture of our sometimes ago beautiful cities.
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The text offers a short comparative insight into participation of religious women in two largest religious institutions in Germany. Catholic and Protestant churches in Germany show that active participation of women in the works of religious community is essential. The Catholic Church employs 20. 000 of women, that is nuns, whereas the Protestant Church in its legislative, executive, administrative and consulting bodies gives equal rights of membership. The intention of this article is to initiate the movement that would bring about employment and participation of a larger number of women within the main bodies of the Islamic Community of Bosnia and Herzegovina.
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The article presents a historical review of the position of women in general, and the Muslim woman in particular at the beginning of the 20th century. It is also a reminder about the research work published in 1976 done by Husein ef. Djozo, who in both written and spoken word often emphasized the need for education of women, he stressed that woman needs to have knowledge of Islamic studies and Islamic practice, but she also has a wide open door for gaining knowledge in other fields like politics, social or economic studies etc. The author of this article brings statistic data that shows rather significant number of women who got their degree from the institutions of the Islamic Community of Bosnia and Herzegovina, but it also points out to the negligence on the part of the Islamic Community towards the female personnel that it produces.
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The author of the article with grief asserts that despite the fact that God by the gifts of the message of the Qur’an revealed Himself likewise to men and women, for many years, rather centuries on the world’s stage we are witnessing only “Islam of males”, where Muslim women are enslaved and are not offered the role of an equal partner. The author here appeals to the Muslim women to speak up about their issues, to interpret their faith, to interpret themselves in their faith, thus the Muslim women elite could be formed to articulate the position of women and manage fatwa in their own field and thus abolish the practice of having a spokesMAN!
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In this article author presents Al-Biruni, who is regarded as the most original and profound scholar of the Islamic era. He was born in Kath in todays Uzbekistan. He wrote over 140 works in various fields: astronomy, mechanics, geometry, history, jurisprudence and so on. He is considered to be the “father of geodesy”. From his remarkable opus we here bring some of his research work in hydrostatics and glimpses of some of his works in physical geography.
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Samedin KADIĆ - POTRAGA ZA SVIJETOM LJEPOTE - Nusret Isanović, Razumijevanje islamske umjetnosti, Islamski pedagoški fakultet i „El-Kalem“, Sarajevo, 2009. Samedin KADIĆ - POTRAGA ZA IZGUBLJENIM SVJETOVIMA SMISLA - Dželaludin Rumi, Tajne uzvišenosti, preveo Munir Drkić, „Bookline“, Sarajevo, 2011. Berin BAJRIĆ - GAZELI AHMEDA HATEMA BJELOPOLJAKA NA ARAPSKOM JEZIKU - Gazeli Ahmeda Hatema Bjelopoljaka na arapskom jeziku, Mirza Sarajkić, Orijentalni institut u Sarajevu, Posebna izdanja XXXIX, Sarajevo, 2011. godine, str. 156. Šejla MUJIĆ, Orhan JAŠIĆ - BIOETIKA I ODGOVORNOST U GENETICI - Iva Rinčić, Bioetika i odgovornost u genetici, Pergamena, Zagreb, 2007. Amir ZIMIĆ - KAD BI KOSTI MOGLE GOVORITI - Kad bi kosti mogle govoriti: kazivanja o genocidu i zločinima nad Bošnjacima 1992.-1995., Salih Smajlović, El-Kalem i “Preporod”, Sarajevo, 2011. godine, Format: B5, Str: 305 Fikret PAŠANOVIĆ - ISLAMOFOBIJA - CHRIS ALLEN, Islamophobia, Ashgate, London, 2010., 210 str.
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The ruling of the Court on the case of Dahlab vs. Switzerland is about the teacher who was dismissed from work for wearing the Islamic headscarf. She filed the case against the government to the European Court for Human Rights in Strasbourg. The Court, however, reached the verdict on February 15th 2001, stating that the government has not violated the article 9 of the European Convention. In this article author presents the circumstances of the case and a short summary of the verdict along with the evaluation given by the Court.
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The article relates about the necessity of implementing an institutional discourse about women in “living Islam”. Positive social changes and fascinating results were evident every time this necessity was understood as an imperative. Certainly, the requirement for such change is the existence of real women potential and competence. Not for the sake of quotas and percentages of course. The message from the ceremony of Nobel Peace Prize Award in Stockholm, where three ladies were given the awards and one of them was a Muslim Tawakul Karman from Yemen, is that the world will not achieve lasting peace and democracy for as long as women are not given the same opportunities as men. These are in fact the principles of Islam expressed in the Western manner and at the same time they represent a strong appeal to the Muslim authorities to take some action in this regard. But it is at the same time, an appeal to us living in Bosnia and Herzegovina, to us in the Islamic Community of BiH to consider a new innovative approach towards women; in itself it is a great challenge as it involves other issues as well that can be solved along the way.
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The spiritual journey of hifz (memorizing the Qur’an) is at the same time an effort made to realize and reach the Divine mercy which is embodied in the Messenger s.w.s. and thus attain the highest level of proximity to God. The Messenger s.w.s. himself, regarded memorizing of the Qura’n as very important, primarily because preserving the Qur’an from any even the slightest alteration is essential since the Holy Text of the Qur’an represents the source of Islam, its religious, legislative, moral and many other aspects. In this article author deals with the phenomenon of spiritual growth of a hafiz whose role model is the Messenger s.w.s. and his tradition. The author here tried to present the Messenger as the most important link in the spiritual journey of a hafiz towards the higher spheres.
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Occurrence of religious symbols in nonreligious spheres often leads to an inappropriate identifying of a religion with other social institutions that further results in negative interpretations of religion itself. Here the author deals with the issue of the origin of the religious symbols, particularly the star and the crescent, and the significance of these symbols in everyday life.
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In this article we wish to point to the issue of constructing new buildings in the places where the remains of old buildings have been found, and that in a manner that does not preserve the original plan of the old building, but is rather an entirely new architectural interpretation that bares only the name of the original. We intend to view this phenomenon through some cases of the reconstruction of Islamic sacred architecture that was partially or entirely devastated in the last aggression on Bosnia and Herzegovina, but it is none the less reflected upon the entire heritage of Bosnia and Herzegovina, sacred as well as profane that was devastated alike. As a paradigm of negative manner of such reconstruction we brought here well known case of the reconstruction of Turhan emin-beig mosque in Ustikolina and Aziziya mosque in Bosanski Šamac, and as a positive approach to the issue we presented the facsimile of the reconstruction of the Ferhadija mosque complex in Banja Luka and the reconstruction of all the mosques in Stolac, that have been completely demolished during the aggression on Bosnia and Herzegovina in the period 1992-1995.
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This article reflects upon the phenomenon of the hikaya and its significance in the Muslim tradition. Surely, many people see hikaya as means to spend their leisure time. However, hikaya has other dimensions and many other characteristics that await devoted reading and pondering upon this literary form. Hikayas are written in a way to help develop cognitive and oratory potentials, but primarily their aim is to establish spiritual and psychological balance of personality. The best examples of these are the stories of the Arabian Nights that represent, amongst other things, an attempt to heal the effects of traumatic experience of one individual person. The article keeps in focus Rumi’s hikayas in which he makes use of these stories in abundance. Rumi lived and worked in the time period of immense spiritual historical turbulence the effects of which he tried to cure through his narration in his own manner.
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The New Muallim publishes hutbas (sermons) of active imams and hatibs (imams delivering the hutba). There are reviews along with the hutbas, so that together they make a whole. The reviews are written by those who listen to hutbas. The reviews are not intended to be valorizing; rather, they aim to improve upon the hutba, analyzing it as a public statement by an imam and critically evaluating the statement. The reviewers react at those aspects which they consider important for a hutba (its length, quality, message, presentation, literacy level, formulation, etc.).
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The article represents a reminder about continuous discourses about women in general and Muslim women in particular. The author here strives to find answers to two issues that at the same time significantly reflect Muslim’s and our Islamic Community’s perception of the position of women. In what way do we as a community appreciate, support, promote and utilise those benefits and knowledge that these women achieve through education? And why in our community the rights of women are directly linked with men’s mercy or to the lack of it therein? Primarily, there is a view which states that a Muslim woman is allowed to and encouraged to work and contribute or to be socially active, but under the condition that she performs all the possible responsibilities towards her family and her house. Such approach demands of those women, who desire to be active in their society, to become “superwomen” who would have to be able to perform double duties and actually do two full-time jobs simultaneously. In the other approach again, Muslims in principle support work and engagement of women as well as their presence and active participation in public sphere. However, in reality they do not exercise such support when their wives, daughters, sisters etc. are concerned. They agree that women should partake in social life of the community, but that’s only in principle and those should be some other women or women in general. The will to make some changes in the traditional men’s position, as would involve additional help at home, distribution of the housework that would bring about the balance of private and public duties and responsibilities of both spouses, is very rare.
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Recognizing the significance of religious symbols, in general, the author here deals with meaning, implications, nature and functions of religious symbols; their origin, the consequences of their misuse, and the phenomenon of the dictatorship of the religious symbols in our society in the period of transition.
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The author here evokes the place and the role of women throughout the history of Islam since the time of the Messenger and the first centuries of Islam when the Muslim community represented the true umma, the righteous community of it’s both male and female members, under the rule of Medinite democracy, when she could be simultaneously a mother and a pedagogue as well as a scientist, an army leader, a counsellor or a ruler or anything else that was defined in the community as private or public office or service, when no one had an authority to deprive her of her right to public speech, or of her freedom, dignity, independence, or her right to have a choice, or her right to education - the times when even the throne was not beyond her reach, to the times of the Muslim political despotism when she became deprived of all these rights, banished from the public sphere, the freedom of public speech was taken away from her, her freedom of movement was conditioned and all of these took place namely in the very cradle of Islam. Today’s women of Islam, as compared to women who enjoy the fruits of Western democracies, regardless of imperfections of those democracies, are deprived to such an extent, that they simply should not, moreover must not hesitate to use all the available means in order to recover her dignity and the rights that Islam grants her. The author hopes that throughout the desolation of contemporary Muslim despotisms the scent of “the spring” of irreplaceable Medinian democracy, to which modern Muslim societies nolens volens have to and must retrieve, would someday spread afresh.
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