The Roots of Islamic Radicalism

Author(s): Miklós Maróth / Language(s): English Issue: 02/2016

In the Arab world the most often repeated slogan of our age is Al-Islam din wa dawla: Islam is state and religion. It means religion and politics cannot be separated, they go hand in hand. The slogan suggests that Islamic radicalism too has to have two faces: a political and a religious one. In the following I will try to explain the phenomenon of “radical Islam” from both sides, and analyse the most important elements responsible for the rise and proliferation of radicalism in the world of Islam and in Europe today.

Religious Extremists in Northern Caucasus: Criminal Set

Author(s): Тembulat Gjatov / Language(s): English Issue: 1/2016

This article is devoted to the actual problem of splicing of organized crime with religious extremism, in particular, with the Islamic organizations. The problem of Wahhabism’s growing in criminal environment remains poorly studied. Special attention is paid to Islamic proselytism among Russian prisoners and to the process of penetration of extremist ideas in the criminal environment. The author comes to the conclusion that it is necessary to put the question about creation of the regular prison clergy - both Orthodox and Muslim, which will minimize the spread of various forms of non-traditional Islam.

FUNDAMENTALIZM MUZUŁMAŃSKI NA PRZYKŁADZIE DZIAŁALNOŚCI BRACI MUZUŁMANÓW W EGIPCIE I JORDANII

Author(s): Bartosz Wróblewski / Language(s): Polish Issue: 06/2009

The term „fundamentalism” has become very fashionable in Europe and the USA recently. The press in the West links this term to Islam, which being methodologically erroroneous, has, nonetheless, as a slogan gained universal currency. The Author sheds light on one of the major fundamentalist groupings active predominantly in the Middle East, that is Muslim Brotherhood. This enables him to present the phenomenon of islamic fundamentalism in a broader context. The Muslim Brotherhood is a fundamentalist organization founded in 1928 by an Egyptian Hasan Al Ban. The Brotherhood has aimed both in the past and in the present at creating a society based on the Qurran principles as well as at rebuilding the Muslim unity, i.e. the califate. Currently, the organization acts in the whole world of Islam. It includes both extremist, even terrorist, and pacifist wings. The activities of the movement are discussed by the Author using an example of two countries – Egypt and Jordan. In Egypt the Brotherhood is often forced to act undercover, in conspiration, while in Jordan it has always been a legally recognised association. Using these examples it might be shown that organisations of this type act either in legally permissible or unlawful manners depending on the contextual conditions and the type of political regime framing their functioning. This conclusion is especially important if an attempt is made by an European observer to cast a value judgement on the Brotherhood. The organization of Muslim Brothers in Jordan has taken part in general elections since 1989, competing with political parties which have different political programmes within a pluralist electoral system. Whereas in Egypt the Brotherhood must take into account presidential authoritarian power, in Jordan it faces a challenge constituted by modern parliametarian system and fragmented public opinion. These differences are emphasized in the paper.

Međusobno uvažavanje ashaba i Ehli-bejta

Author(s): Mina Valjevac / Language(s): Bosnian Issue: 13/2015

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.

Tirmîzî’in Sünen’inde Buharî ve Ebû Zur’a’nın İhtilafları

irmîzî’in Sünen’inde Buharî ve Ebû Zur’a’nın İhtilafları

Author(s): Anas Al-Jaad / Language(s): Turkish Issue: 1/2016

Tirmidhi’s Sunan is an important book in the Ilm al-Hadith. This work has been assigned the fourth place after the works of Al-Bukhari, Al-Muslim and Abu Dawud. In this work, Tirmidhi dealt with the subjects of Ilm al-Hadith, Ilm ar-Rical (hadith narrators) and Ilm al-Fiqh (Jurisprudence). He formed his work by narrating the words of some hadith narrators like Ad-Dharimi, Al-Bukhari and Abu Zur’a, and sometimes he asked questions to them and wrote down their answers.In this article, I reported the difference between AlBukhari and Abu Zara'a, in the reasons of Hadiths, Tirmidhi narrated from them. SUMMARY: Tirmidhi’s Sunan is an important book in al-Hadith. This work is assigned at the fourth level after the works of Bukhari, Muslim and Abu Dawud. In this work, Tirmidhi dealt with the subjects of Ilma’l-Hadith, Ilma’r-Rijal (hadith narrators) and Ilma’l-Fiqh (Jurisprudence).Abu Ismael al-Harawi said about this book: 'To me, his book is better than the book of Bukhari and that of Muslim. Because only the one who is an expert in the subject can attain the benefits of the books of Bukhari and Muslim, whereas in the case of the book of Abu'l-Elsa, everyone can reach its benefits.Tirmidhi formed his work by narrating the words of some hadith narrators like ad-Dharimi, Bukhari and Abu Zur‘a, and sometimes he asked questions to them and wrote down their answers. In this article, I reported the differences between Bukhari and Abu Zur‘a, in the reasons of Hadiths, Tirmidhi narrated from them.Ismail al-Hurawi said: ‘for me, this book is better than Bukhari and Muslim's two books, because everyone can reach its benefits, whereas in the case of Bukhari and Muslim, only the one who is expert in the subject can attain its benefits.Bukhari and Abu Zur‘a differentiated in two issues; the first one is in the book of purity, chapter of ablution before prayer. Abu Issa ibn Sawra Tirmidhi said: ‘Busrah bint Safwan narrated that the Prophet said: ‘Whoever touches his penis, then he is not to pray until he performs ablution.’ While Muhammad Ibn Isma'il al-Bukhari said: ‘The most correct thing in this topic is the Hadith of Busrah.’ Abu Zur‘a said: ‘The Hadith of Umm Habibah in this topic is the most correct. It is the Hadith of Al-‘Ala‘ bin Al-Hãrith, from Makhul from 'Anbasah bin Abi Sufyan from Umm Habibah.’ Muhammad said: ‘Makhul did not hear from 'Anbasah bin Abi Sufyan directly. Makhul reported something besides this Hadith, from a man called 'Anbasah’. It is seen that he did not think that this Hadith is correct.The issue is a dispute between Abu Zur‘a and Bukhari about whether ‘Anbasah bin Abi Sufyan heard the hadith from Makhul. Bukhari thinks that ‘Anbasah bin Abi Sufyan heard the hadith from a man called Makhul, so the hadith is broken and not correct. Abu Zur‘a has another point of view, he thinks that 'Anbasah bin Abi Sufyan heard the hadith from Makhul, so the hadith is connected and not broken. In this article we examined the evidences of Bukhari and Abu Zur‘a and mentioned them in the conclusion.The second issue is in the book of prayer, where we find that Imam guarantor, and muezzin is trustee. Abu Issa ibn Sawra Tirmidhi Abu Hurairah narrated that prophet said: ‘Imam Guarantor and muezzin is trustee. O Allah! Guide the Imams, and pardon the muezzin’ Abu Issa said that narration of Abu Saleh from Abu Hurairah is more correct than the narration of Abu Saleh from Aisah.The matter is about which of the narrations of this hadith is correct. There are four opinions: The first one is the opinion of Abu Saleh from Aishah, and this is the opinion of Bukhari. The second one is the opinion of Abu Saleh from Abu Hurairah, from prophet himself, and this is what Abu Zur‘a accepted. The third one is the opinion of Ibn Al-Madini. The fourth one is related to Ibn Habban, who thinks that both the two narrations are correct.In this essay we shed light on all the significances and we concluded that:All hadith students can't dispense Tirmidhi's book, due to its jurisprudential benefits and documenting narrators, in accordance with their weakness and credibility. Also it contains many benefits, which makes it one of the best books of sunan.The need of studying reasons of hadith, because of its great interest to find the narrations and reasons, and to know the illusion of narrators, and other kinds of reasons.The efforts of hadith scholars in their attempts to reach to the highest standards of credibility and accuracy in narration, correcting, and so on.Accuracy of hadith scholars and their diligence to identify the weak hadith and strong ones.Bukhari and Abu Zur‘a’s largest memories and knowledge, since that knowledge is the most significant thing in narrating.They differentiated in the first issue, which is about whether ‘Anbasah heard from Makhul. Scholars point out that the Abu Zur‘a’s opinion is correct.They differentiated in the second issue, which is about a single hadith with two narrations. Bukhari said that one of narrations is correct, and the other is not, while Abu Zur‘a had a different point of view.

AL-MUDDESSIR – POKRIVENI

Author(s): Ferid Dautović / Language(s): Bosnian Issue: 63/2015

In this review the author presents a text analysis of the first seven ayats of the Qur’anic Surah Muddeththir, pertaining to the early Meccan period of the Revelation. The basic terminology and messages of the Revelation contained within the integral text of the Surah are given in the introduction. The main focus of the article is significance of message contained within the first seven ayats of the Sura, thus it offers an extensive interpretation following the model of classical methodology in tafsir: presenting the causes of revelation, reactions of the receptors of the Revelation and the environment of the historical moment, then it present the interpretation of the meaning of the ayats respectively, using the relevant traditional as well as contemporary sources pertaining to the field of study.

DOBROČINSTVO – IḤSĀN

Author(s): Enes Karić / Language(s): Bosnian Issue: 66/2016

In this article the author elaborates upon the Qur’anic term iḥsān ( إحْسَان ) which is, signifying the beauty of a human act and knowledge, good deeds or compassion towards other human beings, mentioned in the Qur’an twelve times. In the first part of the article the author presents the root of the word ḥ-s-n ( ح ، س ، ن ), which in its variations given in the Qur’an denote kind acts, morality and benevolence, benefactors, good and virtuous deeds and acts, further it denotes (non-sensual) beauty in general, beauty and goodness of human deeds, acts and work... at the same time it means beautiful and good as such. The article also discusses the term ḥusn ( حُسْنٌ ), and the well-known tradition/hadith of the Messenger Muhammed s.w.s., known for its bringing the term along with the terms Islam (submission to God) and iman (faith). The author presents insight into Qur’anic text, relevant tradition of the Messenger s.w.s. and related

Derviški red halvetija sa osvrtom na šabanijski ogranak

Post i zikr su ključevi spoznaje Allaha – Šejh Šaban Veli

Author(s): Dženan Hasić / Language(s): Bosnian Issue: 73/2016

The paper talks about Halveti order of Dervishes and the Shabani orderwithin it. By its origin, the Halveti order of Dervishes is related to Sheikh Omar el-Halveti (d. 1397) from Lahijan which is situated nearby Gilanin Iraq. It was Sheikh Omar’s merit of institutionalising the order and of making synthesis of Shaban Veli’s teachings. The foundations of the order were laid by prominent sufis and scholars: Abu Najib el-Suhrawardi(d. 1168 or 1201), Ibrahim Zahid el-Gilani (d. 1301 or 1305), and Ahi Muhammed Nur el-Harezmi el-Halveti. An impact on the learning of the order was later made by Sayyid Yahya Shirvani. The Halveti tariqat is one the most widespread, if not the most widespread tariqat, and the tariqat from which forty branches and sub-branches have emerged. Many of our compatriots and sons of our country and, in a broader sense, of the South-East European territory were related to this tariqat. In the second part of this paper, we put a special emphasis on a biography of Sheikh Shaban Veli – the eponym for Shabani branch of the Halveti dervish order. His origin is from Kastamonu, more precisely from Taşköprü. He died in his hometown on the 18th of Thul-Qidah in 976 AD, corresponding to the 4th of May 1569 according to the Gregorian calendar. After his death, a mausoleum was built in his honour, which has been preserved to the present day.

ODABRANOST I VRIJEDNOST EHLI-BEJTA

Author(s): Mensur Valjevac,Mina Valjevac / Language(s): Bosnian Issue: 14/2016

According to the Qur’an and Hadith the Prophet of Allah, Muhammad, peace be upon him, is the most exceptional slave and Prophet of Allah, and his family presents the most exceptional family. Its value is being indicated directly and indirectly by the Qur’an verses as well as by the hadith of the Prophet of Allah, may Allah send blessings and peace upon him. The imperative of seeking the blessing for the Prophet of Allah, peace be upon him, implies also seeking the blessing for his family. The value of the Ahlul Bayt is also seen in the fact that the Prophet, peace be upon him, gave some hints that in the Last Era (Akhir Zaman), a man from his Ahlul Bayt, will be properly guided and given (mehdijj) to the Earth and all its inhabitants to reestablish the disturbed balance and harmony on it, which after being filled with injustice will be filled with justice. Some descendents of the Prophet, peace be upon him, his Ahlul Bayt, are not worthy of their origin. The moral believers who avoid sins and are afraid of Allah are members of his, peace be upon him, blessed family. The love for the Prophet’s, peace be upon him, family is a duty but it might have its opposite due to its disregard, and also its extreme due to the exaggeration.

Tefsirska metoda Muhameda M. Ša'ravija

Author(s): Ahmed Hatunić / Language(s): Bosnian Issue: 1/2016

This work presents an interpretation method of the Qur›an of the prominent Egyptian interpreter - Muhammad Mutevelli Ša›ravi. It is a modern method of the interpretation of the Qur’anic content. His reflections on the Qur›an were inspirational for ordinary readers, but also for the intellectuals of secular science and Islamic areas. Several books of smaller volume originated from his pen, in which many questions were treated in the context of everyday people’s lives. Thanks to the efforts of our translators, Bosnian reading public has the opportunity to become familiarized with the ideas contained in these works. The elaboration of his interpretation method will encourage Muslims to further reflect on the transcendental form and beauty of the Qur’anic expressions.

Mesdžid

Author(s): Rusmir Mahmutćehajić / Language(s): Bosnian Issue: 08/1996

U ukupnosti bosanskog bića mogu biti prepoznate tri bitne mjere njegove svetosti: prva, čovjek je stvoren radi Potpunosti; druga, Bog je za sve ljude stvorio zakone i načine života; i treća, u vjerovanju nema prisile.

Konačni i beskonačni islam

Author(s): Fethi Benslama / Language(s): Bosnian Issue: 01+02/2001

Interes za islam nije bio u mom programu, niti u programu moje generacije. Odlučio sam da se bavim islamom jer je islam počeo da se bavi nama. Kraj kolonijalizma i uspostavljanje nacionalne države je otvorilo oči toj generaciji, koja je tada mislila da je završila s religijom, da više nikada to pitanje neče doći na dnevni red u organizaciji građanskog života. Premda je religija bila jedan mobilizirajući elemenat pobune, pripisivali smo joj odgovornost da je odvukla naš svijet u noć svijeta, iz koje nas je, nakon više stoljeća, probudio prasak evropskih okupacionih armija. Zar nas nije krik pjesnika konačno poučio o uzroku ovih nesreća: “O narode, ti si u biti samo malo dijete / koje se u tami igra s pijeskom / snaga okovana mrakom u noći vremena”.

O logici, pustinji i svetom tekstu

Author(s): Enes Karić / Language(s): Bosnian Issue: 01+02/1995

Dobro je pri tumačenju svetog Teksta prisjetiti se jedne pripovijesti koju svojoj unučadi pripovijedaju bosanske nane muslimanke.. Bio jednom jedan car u Mesopotamiji i sagradio veliki labirint, pa pozvao jednog beduinskog cara iz Arabije da ga posjeti. Kad beduinski car dođe, ovaj mu pokaza labirint i zatvori ga da luta u njemu. Beduin je lutao i lutao i napokon izašao. Na pitanje cara iz Mesopotamije da li je ushićen prizorom ovecijegove građevine, i da li ima nešto što bi je u njegovom carstvu nadmašilo, beduin je odgovorio da ima i da će mu to pokazati kad mu on uzvrati posjetu.

Opšte odlike islama

Author(s): Yusuf Al-Qaradavi / Language(s): Bosnian Issue: 51-52/2011

Prva odlika islama - Božija vjera, podrazumijeva da je islam poslat od Boga. Za čovjeka se kaže da je Božije biće, a uz to, ako je čvrsto vezan za Allaha, poznaje Njegovu vjeru i Knjigu i druge ljude podučava tome, on se naziva pobožnjakom. Kur'an naglašava: Budite Božiji ljudi jer vi Knjigu znate i nju proučavate! / Ali Imran: 79. S Božijom vjerom se ovdje misli na: 1) Božiji cilj i usmjerenje; 2) Božiji izvor i metodu.

Divineness Regarding the Words of the Holy Qur'an

Author(s): Muhammad Sheibani / Language(s): English Issue: 2/2014

One of the many questions concerning the words of the Holy Qur'an is whether their content and meaning were truly a divine revelation or they were revealed to the Prophet from God and then transferred into the form of words. In this regard, there are two perspectives. First, as all Muslims believe, the words of the Qur'an are the result of a divine revelation, where­as the second viewpoint is that the words of the Qur'an are written by a human and not God. According to this latter perspective, the words of the Qur'an are sayings of the Prophet of which only the contents are based on a divine revelation. The theory of the words of the Qur'an not being a divine revelation has been an abandoned and rejected one throughout the Islamic history. This is the reason it has not been the subject of any pertinent discussions. How can the words of the Qur'an be created by Muhammad or Gabriel even though it is believed that the Qur'an is a miracle? This article first defines the concept of revelation and then analyzes various viewpoints and opinions regarding this topic in order to conclude (with evidence) that the Qur'an is the word of God and not the word of the Prophet. If he had composed the words of the Qur'an and expressed the meaning of the revelation in his own words, then the Qur'an would not be the word of God. In this case, the term 'word of God' indicates that the concept of the 'word' should be considered. Thus, it is clear that the words of the Qur'an are divine and they can be referred and attributed to God.

VITR-NAMAZ U SUNNETU ALLAHOVOG POSLANIKA, A. S.: Prilog argumentaciji propisa o vitru u hanefijskom mezhebu i islamskoj tradiciji Bošnjaka

Author(s): Elvir Duranović / Language(s): Bosnian Issue: 68/2016

In the last two decades the Islamic tradition of Bosniaks has been facing the criticism of “the people of the hadith” who have been, relying primarily upon the hadith and the studies of the hadith, challenging some of the teachings of the hanefi mazhab. In this article the author presents the arguments based upon the Qur’an, Sunnah of the Messenger of Allah s.w.s, and the practise of selefi-salih, that are in support of the teachings of the Hanafi mazhab and consequently the Islamic tradition of Bosniaks.

INTERPRETACIJA SUNNETA U ČASOPISU EL-HIDAJE

Author(s): Besim Rama / Language(s): Bosnian Issue: 69/2017

The Sunnah of the Messenger of Allah s.w.s. is defined as the record of Messenger’s s.w.s., teachings, deeds, or silent approvals before and after the Revelation of the Qur’an, his physical and moral traits. For the scholars of the Hadith (muhaddith), hadith is defined in the same words, since they consider the words Sunnah and Hadith synonymous. From the aspect of the topic of this article “the Interpretation of the Sunnah in the magazine Al-Hidayah we are going to accept the opinion of the hadith scholars that the Sunnah and the Hadith are synonymous terms. For this article we have analysed all the issues of the magazine Al–Hidayah, from the first, published in 1936, to the last published in year 1945. The methods used for this purpose are: the content analyses, the descriptive and the comparative method. The analysis included six texts: two written by Mehmed Handžić, two by Muhammed Tufo and two by Kasim Dobrača. All these deal with the Sunnah or the Hadith in accordance with the given definition of the Sunnah. The article is divided into four parts. The first part offers a short history of Al–Hidaya magazine, the second part relates about Mehmed Handžić and his interpretation of the Sunnah in this magazine. The third and the forth part offer some details about Muhammed Tufo and Kasim Dobrača and their interpretations of the Sunnah in the magazine respectively.

IDRĪS ( (إدْريسُِ)

Author(s): Enes Karić / Language(s): Bosnian Issue: 69/2017

The text of the Qur’an mentions the messenger Idrīs, s.w.s., twice: in the surah Maryam (Maryam, 19:56-57) and in the surah The Prophets (Al-Anbiyā, 21:85-86). In this article the author presents the Qur’anic text and the classical commentaries of the Qur’an that have reference to who was Idrīs, s.w.s., meaning of his name as well as the time of his mission and the role he had in the prophethood’s history of the mankind.

PROPISI HADŽA KOJI SE ODNOSE NA ŽENU

Author(s): Zehra Čajlaković / Language(s): Bosnian Issue: 69/2017

Hajj is the fifth Islamic obligation prescribed in the ninth year of Hijrah. To perform the Hajj once in life is the strict obligation upon each adult Muslim (male or female alike), who are mentally sound and physically capable and have sufficient material means. However there are some differences or exemptions that Allah Ta’ala provided for women in performing Hajj. These are mostly regarding: ihram, tawaf, sa‘ay, Muzdalifu, tawafuz-ziyareh, tawafu-l-wadah, throwing the stones, cutting hair and mahram.

BITI BAŠTINIK LIJEPE RIJEČI

Author(s): Enes Karić / Language(s): Bosnian Issue: 70/2017

According to the Qur’an, man is, among other things, a being capable of al-bayan, a being capable of expression, statement, verbal and non-verbal communication. This article analyzes the Qur’anic phenomenology and the semantic concept of essential communication terminology such as the word, the language, and the speech. The word in general and the word spoken by man in particular is given diverse meaning and significance in the Qur’an. The Divine teaching offered to man concerning the soft speech is an Islamic communicological base that is given in a number of the Qur’anic ayats with utterly versatile meanings. Many passages in the Qur’an are dedicated to soft speech. In fathomless well of Qur’anic teachings man is obliged to speak softly and to be responsible for every word he utters, further, man is required to be a protagonist of a heartily and reconciling word, a word that broadens his chest and takes away the anxiety. For Muslims today, the affirmation of a soft word does not only carry theoretical, cultural and esthetic significance but by offering soft and nice words and speeches Muslims today can encourage inter-Muslim dialogue as an alternative to sectarianism and can affirm interreligious tolerance as an antitheses to the so called clash of civilizations.