"Islam" u anti-multikulturnoj retorici političara i antropologa Zapadne Evrope: kongruencija ili koincidencija?

Author(s): Marko Pišev,Miloš Milenkovic / Language(s): Serbian / Issue: 4/2013

The recent rhetoric of the "end" or "failure" of multiculturalism in Europe and beyond came as no surprise to anthropologists. Moreover, the statements made by leading politicians of key European economies seem as though they are based on the decades old anthropological critique of the consequences of the failed implementation of multicultural policies in Europe and on the global level. It is as though the messages we have been getting over the course of the last few years – that multicultural policies are contraindicated, that they weaken the contacts between cultures, rob individuals of the right to change and chose their identities and strengthen intra-cultural mediators of power, with patriarchy, violence against women and children, leaving school, religious fundamentalism and even terrorism as main consequences – are being read by politicians from anthropological analyses of abuses of collective "cultural" rights. The paper considers the nature of this similarity between the discourse of politicians and anthropologists with a special emphasis on the status of "Islam" in them, and discusses whether it is congruence or mere coincidence of stances toward minorities, immigrants and cultural differences, as toward the regulations which were tasked with protecting this diversity as a fundamental European value which today, at least at the rhetorical level, seems to be fading.

"One" and "Many" in Islam - The Path (Sirat) and the Ways (Subul) in the Qur'an

Author(s): Habibollah Babaei / Language(s): English / Issue: 1/2014

The Qur'an considers both one path (sirat) and many ways (subul) simultaneously as a direction to righteousness and religiosity. The same kind of one and many has been revealed about wickedness and unrighteousness as well. Now, the question arises here, what is the relationship between plurality and unity in both righteousness and unrighteousness? I think considering these questions will offer a new perspective in regard to 'unity and plurality' which is an important issue in a pluralistic world such as ours. In order to respond to these questions, it would be significant to illuminate the relationship between many divine ways and the one divine path on the one hand, and to clarify the distinction between divine ways and devil ways on the other.

"Verujem u Boga i u Sudnji dan" – Hayrun Yahya i savremena kontekstualizacija apokaliptičnih hadisa

Author(s): Marko Pišev / Language(s): Serbian / Issue: 1/2013

The motif of the apocalypse has fascinated mankind from the very beginnings of oral history and is present in various myths and religious traditions, finding its expression in the art of all time periods. Even today it hasn't lost its grip on human imagination. In modern Islamic contexts, the phenomenon of the apocalypse incorporates anti-western ideologies, which reflect, to a large extent the socio-cultural heritage of former anti-colonialist struggles, as well as the anti-imperialist attitudes which are present in a large number of contemporary Muslim societies. When paired with apocalyptic narratives, these notions can lead to negative essentializations of so-called "western morals and ethics", which are subsequently interpreted as a clear sign of the End times. Aside from the wider consideration of the symbolism of Islamic apocalyptic narratives, the paper will deal with a critical analysis of the visualizations of the Signs of the Last Day books by religious author Hayrun Yahya, who considers the topic of the apocalypse, as presented in the Koran and hadiths, in an affirmative light. We will attempt to puzzle out why the textual version of Signs utilizes certain quotes from the hadiths, while other, equally relevant quotes are avoided. We will rely on the so-called "interdiscursive" aspect of the enclosed quasi– documentary film, or rather, the heterogeneous elements which make up its audio-visual "text". This analysis should uncover the ideological notions behind this specific instrumentalization of scripture for the aim of religious, cultural and moral critique of contemporary (both Muslim and non-Muslim) societies; however, we will also attempt to point out the multifunctional idea – suggested to the viewing/reading audience of apocalyptic narratives – that Judgment day is near, and can come around at any moment.

100 godina Franjevačke teologije u Sarajevu 1909.-2009.

Author(s): / Language(s): Bosnian,Croatian / Publication Year: 2012

Franjevačka teologija je u povodu stotinu godina svoga postojanja i djelovanja u Sarajevu (1909-2009) organizirala znanstveni skup i proslavu pod naslovom 100 godina Franjevačke teologije u Sarajevu: 1909.-2009. Znanstveni skup je održan 6. i 7. studenog 2009. u amfiteatru Franjevačke teologije, a 8. studenog – na dan blaženog Ivana Duns Škota, zaštitnika naše Teologije – održana je proslava tako što je svećeničkom euharistijskom slavlju predsjedao provincijal Bosne Srebrene fra Lovro Gavran. Za vrijeme euharistijskog slavlja izvedena je Missa Bosniensis Andrije Pavliča: Bosanska misa posvećena sv. Franji Asiškom, svim nesretnima, ispaćenima i izgubljenima ovoga svijeta, te bosanskim franjevcima i zboru Pontanima, koji je izveo misu. Zbor Pontanima je osnovao profesor naše Teologije fra Ivo Marković. Dirigirao je skladatelj Bosanske mise Andrija Pavlič (inače je dirigent zbora Pontanima Josip Katavić). Sudjelovali su Amila Bakšić, sopran; Zana Staniškovska, alt; Jasmin Bašić, tenor; Ivica Šarić, bas; i Dario Vučić, orgulje. Pokrovitelj Znanstvenog skupa i proslave je bio Željko Komšić, predsjedavajući Predsjedništva BiH. Koji je smisao Franjevačke teologije i uopće koji je smisao franjevačke škole mišljenja od srednjeg vijeka pa do danas? Evo kratkog odgovora. Franjevci, koji su bili nadareni za filozofsko i teološko mišljenje, nastojali su veličanstvenu viziju Franje Asiškog filozofski i teološko razraditi. Vizija Franje Asiškog, koja se temelji na Isusovu evanđelju, naglašava bratstvo i sestrinstvo svih ljudi, ne samo svih ljudi, nego i svih bića, to jest svih Božjih stvorenja u svemiru. Sva bića u svemiru su braća i sestre po stvorenosti. Jednakost među bićima uključuje i razliku među bićima, jer je svako biće originalno. I samo različita bića mogu biti u jedinstvu. Tom vizijom i njezinim prakticiranjem u svom životu Franjo Asiški je ponudio alternativu svijetu mržnje i nasilja, u kojem i danas živimo. To je on rekao svojom poznatom rečenicom koja glasi: “Exivi de saeculo” - “Izašao sam iz svijeta nasilja.” Izašao je iz svijeta nasilja i počeo osnivati svijet mira. Zadaća svih odgovornih bića jest izlazak iz svijeta nasilja i uspostavljanje svijeta mira, slobode i ljubavi. Zamislimo svijet bez nasilja i zamislimo svijet u kojem nasilje više neće biti moguće. Koliko su veliki franjevački mislioci tu viziju uspješno razradili i koliko su franjevci Bosne Srebrene, koji su živjeli i djelovali na Franjevačkoj teologiji, to mišlju i djelom svjedočili, to jest otjelotvorili, neka prosude drugi. U radovima sa znanstvenog skupa, koji se ovdje objavljuju, autori su obrađivali važne teme iz različitih perspektiva, pri čemu se moglo uvidjeti da je do Istine moguće doći samo dijalogom različitih perspektiva. Dijalogom uviđamo da je Istina jedna i da nas Istina sve nadilazi i povezuje u jednu zajednicu, ne samo nas, nego i cijelo čovječanstvo. Karl Jaspers je rekao: Istina je ono što nas povezuje (Wahrheit ist, was uns verbindet).

13. Tefsir Akademisyenleri Koordinasyon Toplantısı ve Akademik Tefsir Çalışmaları Sempozyumu (27-28 Mayıs 2016 Ankara)

Author(s): Ismail Çaliskan / Language(s): Turkish / Issue: 1/2016

The evaluation of Meeting of Tafsir Academics which held on 27-28 May 2016 in Ankara and Symposium of The Studies of Academic Tafsir/Ecegesis.

13. Yüzyıl Türk Halk Şİİrİnde Ahlâkİ Anlayış

Author(s): Mehmet Yardimci,Ahmet Zeki Güven / Language(s): Turkish / Issue: 64/2010

With Malazgirt Victory in 1071 Turks migration began to Anatolia and Islam had found a new expansion field in the hands of Turks and spreading of Islam in Anatolia had accelerated in the period of Principalities and especially Seljuks, Anatolian Seljuks. But in the 13.centuries Mongolian influence which occurred in Central Asia and then affected to Anatolia, led to people different searches. Mongolians had vandalized where they gone through, therefore; a completely crisis period had began to in Anatolia. Especially in this period most of dervishes who got of Yesevi doctrines had immigrated to Anatolia and began to tell Islam with different ways to the people. This saints who came from Central Asia, dwelled upon to doctrines and emphasized that Islam is not a fear religion it is a love religion,and to fall for love to God rather than fear of God. In this way; this Yesevi dervishes who came from Central Asia, helped to people who fallen into crisis process and easily overcome from this process, also they exposed excellent and experienced human type with the help of advice which they gave to people in their works. In this study, in the century of 13 Religious-Sufism Folk Poetry ethical components were exposed and three great poets were examined who lived in the century of 13, such as Hacı Bektaş-ı Veli, Yunus Emre, Said Emre and also, common components which related with the ethical understandings were classified and commented on finding discoveries.

18. Yüzyılın İkinci Yarısında Trabzon Kadı Sicillerinde Aile Kurumunun Oluşumuna Yönelik Kayıtlar

Author(s): Melek Öksüz / Language(s): Turkish / Issue: 7/2005

Turkish tradition and Islamic law were of determinant feature in formation of family institution in Trabzon in the second half of the XVIII. century. This determination had special stress on women rights, and contributed to establishing family on durable base. Turkish traditions, Islamic limitations on polygamy and some other circumstances were preventive factors for polygamy in the Ottoman Empire, and naturally Trabzon.

2013-2015 Yılları Katılım Ve Geleneksel Bankacılık Karşılaştırması: Türkiye Örneği

Author(s): Selçuk Bakan / Language(s): Turkish / Issue: 36/2017

The fact that the interest, which is a must in the banking sector, is forbidden in the Islamic religion directs individuals to interest-free banking in Muslim societies. This case leads to an increased interest in the Islamic finance and Islamic banking in the world economy. In Turkey, the participation banking sector, which is the manifestation of interest-free banking, has demonstrated a rapid growth in recent years. This study provides information about Islamic finance, Islamic banking and participation banking, analyses some financial titles about the participation banking sector in Turkey between 2013 and 2015, compares and contrasts between general banking and participation banking, and analyses the state of participation banking sector. Findings show that while there was a decline in the participation banking sector in 2015 compared to 2013, there was a development in the traditional banking data in the same years. It is believed that the transfer of Bank Asya, one of the participation banks, from the Bank to the Savings Deposit Insurance Fund by the Banking Regulation and Supervision Agency and the subsequent process has an important effect in this decline. If necessary measures are taken for the participation banking sector and if the negative issues are not repeated, it can be said that this sector which is developing all over the world can continue its development in Turkey as well.

A 20.SZÁZAD TÖRTÉNELMI ESEMÉNYEINEK JELENTŐSÉGE A GÖRÖG KATOLIKUS EGYHÁZ SZÁMÁRA SZLOVÁKIÁBAN (CSEHSZLOVÁKIÁBAN)

Author(s): Béla Bohács / Language(s): Hungarian / Issue: 1/2018

Historical Events of the 20th Century and Their Relevance for the Greek Catholic Church in Slovakia (Czechoslovakia). In 2018, the Greek Catholic Eparchy of Prešov commemorates the 200th anniversary of its establishment. Throughout its existence, the eparchy experienced its heyday and there were times when the eparchy struggled and suffered. The darkest period was the total liquidation of the Greek Catholic Church by the totalitarian regime in the years of 1950–1968. The eparchy resumed its activities in 1968 during the “Prague Spring”. The period of unrestricted activities of the eparchy, however, commenced after the “Velvet Revolution” in 1989.

A bor jelentései az iszlám misztikában

Author(s): George Grigore / Language(s): Hungarian / Issue: 06/2018

The starting point for embarking upon this endeavour was our desire to understand the very status – a paradoxical one – that wine holds within Islam. On the one hand, wine is prohibited under the Islamic law, but on the other hand, wine represents an outstanding element pertaining to Islamic mysticism. The research we have conducted is based on the data garnered from main books of Islam – i.e. the Holy Qur’an and the Hadith – as well as from the writings of many great Muslim mystical writers. From Rabi’a to al-Hallaj, to Sohrawardi, to Sana’i, to Rumi, the mystical poem with an apparently bacchanalian related subject, that is a subject exclusively used as pretext for expressing the deepest religious feelings so unique, beyond any constraint – be it denial or faith, as Sohrawardi said – was for a long time an essential element of the mystical incantation throughout the Islamic world.

A Gülen-mozgalom jelentősége Törökországban

Author(s): Éva Marcinkó / Language(s): Hungarian / Issue: 06/2018

The Gülen or Hizmet movement is a well-organised community of people all around the world. The follower of the movement build their institutions, schools, universities on the thoughts of Fethullah Gülen, an Islamic cleric living in the US. According to him, the most important point is to invest in education and to teach the new generation of young people to find a way back to liberal Islam, which is not separated from the sciences. In the course of time, this movement has evolved into a strong network in Turkey. To stop Gülen’s influence, the Turkish president Recep Tayyip Erdoğan blamed him and his followers for the military coup of 2016. The Turkish government formally declared the Hizmet movement a terrorist organisation: all their schools and institutions had to be closed in Turkey, and the people involved in the movement had to flee. Hizmet played an important role in the rising of Islam in Turkish society. Gülen teaches that the Turks should not forget about the interculturalism and tolerance of the Ottoman Empire, and that tradition and modernity can sit by the same table.

A GYERMEKBIBLIA-KUTATÁS LEGJELENTŐSEBB EREDMÉNYEI

Author(s): Dávid Németh / Language(s): Hungarian / Issue: 1/2018

The Most Significant Results of the Research on Children’s Bibles. About twenty years ago, Children’s Bibles gained special attention in the field of Religious Education. Since then there has been active research in this field. The historical investigations have revealed a great amount of data unknown before. This study presents the case of the Hübner Bible in Hungary. There has been research concerning the theological and pedagogical aspects based on which the selection of the Biblical stories was made, research about the theological and didactical aspects of the narrative style and also the developmental psychological aptitude on the receiver side that has to be taken into consideration. The types of changes and distortions that differentiate the texts of the Children’s Bibles from the original are also discussed in the study. The quality and the function of the illustrations are also a subject of investigation. Here again the needs and the characteristics of the age group of the children who use the Children’s Bibles is a significant aspect.

A HÁZASSÁGBAN ÉLŐ KERESZTÉNY LÉT LELKISÉGE ÉS TEOLÓGIÁJA

Author(s): Tamás Kruppa / Language(s): Hungarian / Issue: 1/2018

Spirituality and Theology of the Married Christian Being. The „Milieu” where a modern Christian marriage exists, seems to be among not to easy circumstances. It is a double sided situation behind of you with God when you are together with your husband or wife, and behind of you with your wife or husband, when you are together with God. Although, we believe that in the Holy Spirit this two parts can be united into one whole. The marriage as institution is older than Christianity, but it is created and blessed by God from the beginning what’s the source of all holiness or sacrament. Christ gave it to the fullness when He raised it up to Himself. He is the only fundament in what all things stand up and fulfill sacraments, too. The marriage is a sacrament both in the Catholic and Orthodox Church, but from the point of you the of marriage’s mystery, they have some differences in their details. The scholastic Latin and the post patristic eastern Churches perspective the founda¬tion of sacraments like a creation ex nihilo, a discontinuing phenomena, and the sign of the sacraments are caused by Jesus Christ, the Incarnated Son of God. However the patristic tradition and the modern emigrant orthodox theology maintain that the foundation of the sacraments are in the fulfillments of sacrament’s sig or symbol which is created by God in the beginning intentionally in order to be able to reach its own final purpose. The “Love spiral” involves nine different grades which follow each-other again and again. In a really deep love connection these Moments of love need to be realized gradually. These grade are: 1. Calling, 2. Identity, 3. Intimacy, 4. confrontation, 5. Con¬version, 6. Reconciliation, 7. Communion, 8. Commitment, 9. Mission. Conclusion. There must be peaceful and friendly but professional confrontations between different parts of the divided Churches to find and looking for together the original place and status of the marriage in the Christianity. Marriage, Church, Sacraments, and particularly Eucharist are united in Jesus Christ ever and forever. This is the reason why Christian sacramental marriage make part of the sacraments of the Church and of Christ as Bride and Bridegroom.

A Kába elhagyja Mekkát. Középkori példák a legszentebb iszlám épület helyi analógiáira

Author(s): Péter Tamás Nagy / Language(s): Hungarian / Issue: 06/2018

The square sanctuary of the Kaaba, located in the Mosque of the Haram in Mecca, has a central role in Islam: it orients people who pray towards it and desire to visit it once in their lifetime as part of their religious beliefs. Besides these normative regulations of Islam, there is a parallel, though less known, phenomenon, namely that several buildings were – and still are – revered as local analogies of the Kaaba. The present paper touches upon some examples of this phenomenon in the mediaeval Islamic world, ranging from the Dome of the Rock in Jerusalem the Shalla in Rabat (Morocco), the Eski Mosque in Edirne (Turkey), and the Shrine of Imam Reza in Meshhed (Iran). What unifies these, admittedly diverse and remote, sites is the fact that they have adopted some functions of the Kaaba, and made their visitors perform rites that are traditional parts of the pilgrimage to Mecca. To that end, given that the journey to Mecca often led through hostile territories and was thus rightly considered to be dangerous, many communities in the Islamic world would rather establish their own local ‘Kaaba’.

A KOLOZSVÁRI REFORMÁTUS TEOLÓGIAI FAKULTÁS KÖNYVTÁRÁNAK IRATGYŰJTEMÉNYÉRŐL

Author(s): Gábor Sipos / Language(s): Hungarian / Issue: 1/2017

After 1895, documents of archival character got to the library of the Protestant Theological Faculty. Papers of pastors were filed here with the intention of maintenance, dioceses and parishes also transferred old documents. Writings taken away from the archive of Supremum Consistorium on purpose to carry on research work got here, too. A part of the Sombori family’s records was filed here in 1940. The collection comprising 449 papers dating from the 16th–20th centuries was docketed by Nagy Géza, professor of theology in 1951, who arranged the documents according to chronological order. In 1979 the collection rolled in The Archive of the Transylvanian Protestant Church District, in the course of its classification we have sorted the papers according to provenance, the writings loaned were put back to their original places.

A Korán a muszlim misztikusok szemével

Author(s): Tamás Iványi / Language(s): Hungarian / Issue: 06/2018

A MAROSI REFORMÁTUS EGYHÁZMEGYE 1927. ÉVI KETTÉOSZTÁSA (A BEKECSALJAI REFORMÁTUS EGYHÁZMEGYE LÉTREJÖTTE)

Author(s): Árpád Róbert Berekméri / Language(s): Hungarian / Issue: 1/2017

The territory of the Reformed Diocese of Maros was modified in 1927, this being the second significant change in its history. In 1641, several parishes have left the diocese to form the Reformed Diocese of Görgény. The managing of a diocese, which by the first half of the 20th century represented 125 parishes, became a difficult task for the governing body. The idea of a territorial division came up in 1918, but only in 1922 was a decision made by the board of the Diocese. The lengthy splitting procedure, approved by the Board of Directors, ended on April 20, 1927, with the formation of the Reformed Diocese of Bekecsalja. Lajos Kolozsvári became the Dean of the new Church organization and Dr. László Dósa lawyer became the churchwarden. The Board of Directors rejected the appeal made against the election, and confirmed the new governing body of the Diocese on May 24, 1927. While the new diocese was not recognized by the Ministry of Culture and while neither the state nor the Board of Directors gave any aid for the settling in arrangements, the functioning of the diocese had to be managed through its own available budget.

A Right to Be Free from Religious Hatred?

The Wilders Case in the Netherlands and Beyond

Author(s): Jeroen Temperman / Language(s): English / Publication Year: 0

A Tale of Two Ahmadiyya Mosques: Religion, Ethnic Politics, and Urban Planning in London

Author(s): Marzia Balzani / Language(s): English / Issue: 3/2015

Built on the site of a disused dairy in London, the Ahmadiyya Baitul Futuh Mosque is simultaneously a regenerated postindustrial site, a signal achievement for the community that built it, an affront to local Sunni Muslims, a focus for Islamophobic protest, and a boost to local regeneration plans and tourism. Using town planning documents, media articles, and ethnographic fieldwork, this article considers the conflicting discourses available to locals, Muslim and non-Muslim, centered on the new Baitul Futuh Mosque and an older, smaller, suburban Ahmadiyya mosque located nearby. These discourses are situated in the broader transnational context of sectarian violence and creation of community where ethnicity, faith, and immigration status mark those who attend the mosques. The article considers the different historical periods in which the two mosques were built, the class composition of residents in the neighborhoods of the mosques, and the consequences these have for how the mosques are incorporated into the locality. The strategies diverse local groups use to define the space in different and conflicting terms, and their cross-cutting claims, are discussed to present a range of religious, political, and ethnic positions shaping ideals of self-realization and aspirations for the future at individual and community levels.

A TANÍTVÁNYSÁG ÁRA

Author(s): Lehel Lészai / Language(s): Hungarian / Issue: 2/2017

The gospels inform us that following the calling of Jesus, the disciples forsook their trade, their homes, and the members of their families. In brief, they left everything behind, what they lived from and for. Jesus says very clearly that following him is only possible, if the one called denies himself and takes his cross up. On the other hand, he promises that he who forsakes his house, or brothers, or sisters, or parents, or children or fields for him will receive a hundred times as much in this present age, with persecution, and later, eternal life as a reward. In Mt 19,28 (cf. Lk 22,29-30, where they receive the promise of the kingdom too), Jesus promises the twelve disciples that they will sit on thrones and that they will judge Israel. If someone leaves his fortune, but sticks to his trade, he can still hope to regain his possessions. The return to a forsaken trade was difficult (Jn 21,2-3), if possible. After leaving possessions and occupation, the forsaking of one’s family follows. This is more difficult, because it demands the undoing of ties of blood which are deeply rooted in humanity. Jesus does not stop here. He goes even deeper in the question of self-giving and self-denial of the nominees for discipleship. Someone, though with a heavy heart, in difficulties could give up everything and everybody who is outside of him, but Jesus asks the utmost here, the called person’s life. Jesus had two kinds of disciples. On one hand, there were those who obeyed the calling and immediately left everything and followed him. On the other hand, others accepted him as their Master and Saviour, but they stayed at home, in the midst of their families and in possession of their properties. These two groups are called the wandering and the sedentary disciples. For the twelve disciples, following Jesus includes the break with the old connections, with those material or family bonds, because the disciple starts an entirely new relationship with Jesus, as their teacher. In the light of 1Cor 9,5, the questions about a radical break with occupations, possessions and families remains open, since Paul mentions that the apostles and Peter took their wives on their mission trips with them. One possible explanation is that when Jesus called the twelve disciples, they had to break with everything which defined their earlier life and follow him this way. On the other hand, there were disciples who served Jesus and his followers with their material goods. After the death and resurrection of Jesus, a different situation pertained, and then the married apostles carried out their service together with their wives. The fact that when the disciples left their wives and children, they were not the only ones to suffer, but so were their relatives, whom they left on their own for a while (until Easter). Another possible explanation could be formed, if we discuss this question in the light of 1Cor 7,29–31 where Paul speaks of a symbolic break.Jesus calls the disciples, and the Twelve breaks with everything what determined their former lives, and follow their master. Their life is characterized by poverty and wandering, while they experience miracles in the company of Jesus. They continue the mission after the death and resurrection of their master. After a while, it starts a process of becoming petty bourgeoisie, during which the second generation of disciples stop wandering and leaving behind possessions, and they live as sedentary disciples in their families.