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In this article Karic presents a short monograph on the life and work of Leopold Weiss, a.k.a. Muhammed Asad. Special accent has been put on the Asad’s most famous work - The Message of the Qur’an. Karic describes in detail the innovations this translation made when it comes to translating the Qur’an into English. The article also deals with Asad’s other works on Islam.
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Kao muslimanka, rođena, odgojena i obrazovana u Engleskoj, s vremena na vrijeme sam osjećala neugodu što, kao psihoterapeut, prakticiram zapadnu psihologiju. Često se susrećem s pacijentima koji bi, prema mom mišljenju, imali koristi od cjelovitijeg pristupa, koji bi, pored emocionalnih i fizičkih, uzeo u obzir i njihove duhovne potrebe. Međutim, kao da postoji tabu kad je u pitanju miješanje vjere i tretmana – to nije „prihvatljivo“ i smatra se „neprofesionalnim“. Tokom našeg obučavanja za psihologe se duhovnost gotovo i ne spominje, a ako se i spominje, to je na negativan način.
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Only after the 9/11 attacks have all the deficiencies in the American Muslims' organizations come to light. These organizations have completely failed in the long-term community development planning, because their programs failed to appropriately address foreign policy, religiously inspired violence, the role of the women, interpretation of the Qur'an and political activism. Therefore, we can say that the state of the American Muslims today is extremely difficult. The main cause lays in the fact that the American Muslim community does not educate its own ulama. Today we have medical doctors, vets or engineers promoting the Islamic education in America, thus replacing the traditional alim, who use to be the source of knowledge about Islamic traditions. Organizations like ISNA, ICNA, CAIR, mosques and Islamic centers are run by the Muslims educated in the West, replacing a thousand years old tradition of Islamic sciences, developed through separate Islamic disciplines, requiring a full devotion to a teacher-student principle and the issuance of the appropriate diplomas.
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The article presents the view of the Physics" of "iron of the great strength" and its use. The position of iron in the presented curve determines its strength, just as positions of other elements determine their strength, starting with hydrogen and ending with uranium. The curve was produced with strong nuclear power, responsible for keeping the nucleus together. The article talks about importance of iron for human organism, and in everyday lives of humans.
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The last two decades of the 201h century witnessed a major progress in the field of studying and evaluating scientific and cultural heritage of the Bosniaks written in the oriental languages (Arabic, Turkish and Persian). The process of cataloging manuscripts is largely over. This important step was a precondition to a process, already in a full swing, of translation and valorization of these writings. When it comes to theological, but also to other scientific disciplines, that work is in full progress. Translations, doctoral and master thesis and overviews of theological texts -presented in this article -are a witness to this.
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Adiges got familiar of Islam especially during the Golden Horde age. Under the Ottoman influence, spreading of Islam was complete to a great extend. Thus, there are features in the AdigeIslam associated with Turkey. Conflict with the Russians helped consolidate Islamic conscience as a matter of identity, and so, rise of Islam continued even under the Tsardom. In the late days of the Tsarist Russia, the Adige Islamic society was in the phase of organization for contemporary education and interaction with new ideas in the Islamic world.
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This work has no aspirations to become literary criticism of the Bosniac literature but only to demonstrate strong or almost manifold influence of hajj on the culture of Muslims through these couple of examples.One always embarks on a trip with a goal to experience something unique, to discover a new world and oneself as a completely new person.Dževad Karahasan wrote the following passage on the miracle of travel: “One would always embark on a trip with the goal to change something within oneself or within ones life and thus a trip was always seen as an exchange for death. The honest people always settled their accounts and bid their farewells, since they believed, if they returned from a trip, they will come as someone else. “ Viewed from the Islamic point of view,every trip, for the sake of exploring the world,possesses certain transcendental dimensions.Travel and see is one of the commandments most often used in the Qur’an that tells us that the travel is pleasing to God, one that, in finality,helps us understand ourselves.
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Prije ili kasnije, u životu svakog naroda dođe trenutak kada mu se učini da on može slobodno uzeti sudbinu u svoje ruke, da su odluke o tome kojim putem će krenuti u zamišljenu budućnost lišene svake prisile koju bi moglo nametnuti neprijateljsko okruženje i okolnosti te da nema zemaljske sile koja bi taj narod mogla spriječiti da za sebe izabere onaj put koji se njemu čini najboljim. Takvi historijski trenuci su jako rijetki i nestalni, i ukoliko narod upravo tada ne iskoristi ponuđenu priliku, iduća mu se – čini se - neće ukazati stotinama godina kasnije.
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Ima više razloga zbog kojih se ukupna naša javnost (ne, dakle, samo ona uža, muslimanska) treba da upozna sa političkom dimenzijom islama, sa njegovom vizijom uređenja društva i države, a ne postoji nijedan razlog da se ta dimenzija prešućuje. Jer o čemu ne znaju – o tome umnici šute, svjetina brblja, a tirani - buču! Buka – to je, čini nam se, prava riječ za medijsku i diplomatsku kampanju koja se – u posljednjih dvadesetak godina, naročito poslije islamske revolucije u Iranu – vodi ne protiv ukupnog, nego upravo protiv političkog islama i njegovih zagovornika.
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Jedan od mojih prijatelja mi kazivaše kako je neki učenjak poricao mogućnost transcedentnog mističnog znanja, na koje se oslanjaju sufijski odličnici i kome teže sljedbenici tarikata (ehlu-t-tarikah)2, a koji tvrde da je transcedentno znanje postojanije i mudronosnije od znanja stečenog putem učenja (mine-l-’ulumi-l-muktesebeti-l-muhassaleti bi-t-te’allum). Prijatelj mi dalje govoraše da je taj učenjak rekao slijedeće: ¨Ja stvarno ne mogu shvatiti pojam sufijskog znanja, niti, pak, mogu zamisliti da iko na svijetu može govoriti o suštinskom znanju (fi-l-’ilmi-l-hakikijj) u...
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Odgovor na pitanje šta to znači biti čovjek je u središtu interesiranja savremene psihologije. Mnogo toga ovisi o načinu na koji se odgovori na ovo pitanje, a pitanja u vezi sa izučavanjem ličnosti, značenjem života i smislom stvaranja samo su neka važnija među njima. Literatura savremene psihologije pokazuje da je čovjek misterija samome sebi i da pitanje ljudske prirode predstavlja zamršenu temu mnogim učenjacima.1 Ovaj problem nije skorašnji. To je pitanje kojim su se bavili najveći ljudski umovi. Među njima je bio i Ebu-Hamid el-Gazali, čije obimno pisanje o ovoj temi zaslužuje više pažnje nego što je tome do sada dato.
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Tatar regiments participated in many Polish military campaigns, from the Battle of Grunwald to the September Campaign in 1939. Sometimes they even fought on the Polish side against their own kinsmen invading Poland, Tatars and Turks. Since they would receive land in recognition of their military service, many of them assimilated into the ranks of the nobility. Living in a Christian milieu for 600 years, mainly in the Eastern Borderlands, they preserved their Islamic faith and incorporated into it many Christian beliefs and ceremonies. Tatars used to have there 15 religious communes, of which only two remain today: in Kruszyniany and Bohoniki. They still burry their dead there, even those from other parts of Poland. Evicted from their homeland, they settled in towns and villages gained by Poland after the World War II. There are around 5000 Tatars in Poland today, living in harmony with their Christian neighbours.
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The name Alijewicz's Chamaił refers to the manual for the rite of azan, used by the Tatars' community and its long-time imam, Ibrahim Bronisław Alijewicz, in New York. It bears his name for the impossibility of identifying its real author. The opening paragraphs of the article describe languages found in the chamaił and other extinct writings of the Tatars. The central part is devoted to the detailed analysis of the structure and content of the Alijewicz's Chamaił, as well as its external appearance. The closing paragraphs describe the actual azan. There is also a translation of an excerpt from the Alijewicz's Chamaił referring to this rite, along with the photographs of the original text in Arabic. The rite of azan, as described in this article, demonstrates a significant influence of Islam, Christianity, ancient tribal rites and Polish folk customs on the Tatars living in Poland.
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Islam today is being perceived as the religion that is in the state of conflict with the Judeo-Christian tradition. But a case study of the medieval Sicily proves that it is possible to create a multicultural society in the name of the Koran. Strategic location of the island has always attracted settlers. It was under Byzantine rule since the 6th century. In the 8th century it attracted the attention of the Arabs, just then creating their new states in North Africa. One of them was the Aghlabid Emirate. In 827 it sent an invading army to Sicily. The Muslim conquest of the island, punctuated with the outbursts of onslaught and destruction, lasted for several decades. In the 10th century the reins of power went to the rulers from the Kalbids dynasty. They introduced a policy of tolerance, promoted arts and science and supported trade and agriculture. In the 11th century Sicily was conquered by the Normans. Recognising the high value of the culture they encountered on the island, they retained most measures of their predecessors. The official languages were Latin, Greek and Arabic. The mixture of various cultures in Sicily produced one of the most advanced societies of that period.
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In the last ten years Islam has gained much new territory in the Near East. The one city of equal importance to all three great monotheistic religions there is Jerusalem. What Jerusalem means to Muslims is plain from the history of their rule there. The first section of this article tells about the times before the Muslim conquest of the city. The second part focuses on the Muslim rule from 638 up to the time of the crusades. The next part provides an overview of the crusades and the hard times when the reins of control over the city were passing between the hands of Muslims and Christians. It then proceeds to describe the history of Jerusalem under the Turkish rule. The final section presents the modern history of the city.
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The article presents the history of the idea of a caliphate and a caliph and its appropriation by the self-proclaimed Islamic State in 2014. The abolition of the religious power in 1924 by Kemal Mustafa prompted Muslim community to demand its reestablishment. The present situation in Iraq and Northeast Syria is dramatic. Islamic traditional religious ideas have been distorted. Their place has been taken by the desire to take revenge on the hateful West, destroy all un-Islamic things and dominate the world. Hardly a day passes without a murder of war prisoners or adherents of other religions being in the news. Human dignity is daily violated, too. And all in the name of God.
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Islamic revivalism is very strong in the northern part of Nigeria, where most of the states have formally declared Islamic law as their legal code. One of the outward expressions of this revivalism is the adoption of the hijab for Muslim females. Majority of Muslims agree that wearing hijab is a matter of faith and undisputable obligation, as it demonstrates modesty and obedience to God. Hijab guarantees freedom and safety of the Muslim women. It also connotes the rejection of Western influence. From the non-Islamic perspective, however, hijab is seen as the symbol of oppression and violation of women's rights; a tool in the hands of men to control them. The introduction of hijab has generated heated debates among scholars and people in Nigeria. Ban on wearing it in public institutions has stirred much controversy. Many Muslims see it as an outright violation of their constitutional right to freedom of religion and yet another manifestation of the long-standing hostility of the West towards Islam.
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The article addresses the issue of human rights in Islam, with particular emphasis on the views of M. Fethullah Gulen, the Sufi leader, scholar and social reformer. At the beginning, his biography is briefly presented. Then various concepts of understanding of human rights in Islam and their importance for democracy are outlined. The article highlights the fact that in the Arab world there is a fundamental principle of the supremacy of the law of God over human rights and it shows the relationship between rights and responsibilities of the individual. Then the article presents the views of Fethullah Gulen on human rights, including the right to freedom of thought, which according to him, is the foundation for the development of both the individual and the society as a whole. According to the Turkish scholar, the Muslims have the real understanding of human rights.
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Geography of world religions is not accidental. There is a spatial organisation in their occupation of particular regions. The principle Cuius regio, eius religio has universal application. Both Islam and Christianity claim the status of the final revelation. Islam, restricted by the Brandt Line to the north, the Sahara Desert to the south and dharmic religions to the east, forces Christianity out and crosses its borders, causing migration from North Africa to Europe. It is impossible to extrapolate the present trends in the number of adherents of various religions. There are no indications that any of them is going to outnumber all the others.
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The essay presents an overview of the articles about Islam published in Polish missionary magazines since the end of the Second World War. There are nearly thirty missionary magazines, which can be divided into four categories: 1) low-circulation for general public; 2) high-circulation for general public; 3) popular science; 4) academic. The method of historical analysis leads to the following, general conclusions: Magazines targeted at general public treat Islam in a rather cursory manner. Their missiographics usually perceive it in a negative way, as a persecutor of Christianity. Popular science magazines tend to espouse more neutral beliefs. They publish monographs, comparative essays, articles about interreligious dialogue and missiographic essays. The most objective image of Islam can be found in academic publications.
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