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The article presents a critical reading of the published works of prof. Jemal Cehajić, realized through focusing on his analysis of the significance of the Melami-Bayrami tradition, especially the activity of the Hamzawis in Bosnia.
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The Persian language and literature which played an important role in the Ottoman culture, were also taught and learnt in the Yugoslav lands, and especially in Bosnia and Herzegovina, during the Turkish rule. Besides Arabic and Turkish, Persian was taught both in elementary and secondary schools, and works of the important Persian classics used to be favourite literature, such as: Sadi’s Gulistan (Rosegarden), Baharestan (The Springgarden) by Abdurrahman Djami, Divan of Ghazals by Hafiz from Shiraz, and Masnevi (The mystical code) by Jalal-ad-Din Rumi. As a consequence of the mentioned Persian influence and the interest in the Persian literature, numerous writers, by origin from Bosnia and Herzegovina and other Yugoslav lands, wrote their works in Persian: Dervish-pasha Bajezidagić (XVIth century), Sabuhi (died 1641), Rushdi (died 1699), Husrev-pasha Sokolović (died 1639), Nerkesi Muhamed from Sarajevo (died 1672), Tevekkuli-Dede (XVII century), and Fawzi of Mostar (died 1747). The strength and continuity of those influences and reflections had been visibly present both in the „Bosnian“ language and the literature of Bosnia and Herzegovina from the XVth to the end of the XIXth century. The present author described the life and work of one of the greatest comentators of the classical Persian literature Ahmad Sudi Bosnevi (died1593), who was known in the Ottoman literature by the name of Sudi Bosnevi. He was born in the village of Sudići near the town of Čajniče in Bosnia. He obtained his secondary education in his homeland, studied in Istanbul, and for some time attended lectures in Persian language and literature of Muslih ad-Din Lari (died 1569) in Diarbakr in Syria. Upon his return to Istanbul, he worked as a teacher at Atmaydan-Saray of the Bosnian Ibrahim-pasha, where he taught the young men who were being educated for the positions at the Court. Most probably he taught Arabic language and Persian language and literature. However, the later period of his work is much more important. His memorable works, with which he greatly contributed to the Ottoman Turkish culture, date from that period. He enriched that culture with his outstanding comentaries on the Persian classics, his translations into Turkish and his original works. Still, the most important part of Sudi’s literary work are his commentaries: Gulistan and Bustan of Sadi from Shiraz, Divan, poems by Hafiz from Shiraz, Baharestan by Abdurrahma Djami, Masnevi by Jelal-ad-Din Rumi. Besides the fact that he had plenty of commentaries that he used, Sudi not only went a step further, but he also went in a completely different direction. That is to say, he tried, in the poetry of Hafiz for example, to discover real life, to explain its natural meanin, not entering the Sufi interpretations, as his predecessors had done. That was, according to the present author, the basic direction which Ahmed Sudi followed in his commentaries. Sudi gave the philological analysis, the meaning and translation of every verse and sentence, and then shed more light on the outside manifestations of life in the workds of the mentioned Persian classics, as opposed to the vague alegorical and mystical interpretations given by his predecessors. The importance of his commentaries of the works of Sadi, Hafiz, Abdurrahman Djami is seen in the fact that they were printed in Istanbul, Alexandria and Bulak (Divan by Hafiz Shirazi). Also, Sudi’s commentary of the Divan by Hafiz was printed in Leipzig in 1257/1841 as well, with the commentary of the first 80 verses, in Vienna in 1257/1858 in three volumes with a German translation in verse. The translation of the poetry of Hafiz into English by W. H. Lowe (Twelve Odes of Hafiz, Cambridge, 1877) was accompained by the suitable part of Sudi’s commentary of the same work, and much later, a Frenchman Arthur Guy added Sudi’s commentaries to his translation of the Ghazals of Hafiz (Les Poemes erotiques on Ghazels de Chems ad-Din Mohamed Hafiz, Paris, 1927). Lately, Sudi’s commentary of the Divan by Hafiz, and Sadi’s Gulistan has been translated into Persianas well which shows the value and usefulness of Sudi’s commentaries.
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It is very well known that holy books -which are based on revelation- have adopted many literary arts as a wording style. This stylistic structure gives a flavor of fascinating expression power to those texts. This study aims to reflect the optimistic approach of Holy Qur’an within the art of contrast (tıbak) which is one of literary arts. It investigates the reason of mentioning the positive before the negative, where both are mentioned consecutively in the text and also related subtleties of meaning. This study mainly focuses on the interpretations of verses which exemplify various types of art of contrast, where the reference point is divine and human deeds. Especially with regard to art of contrast, verses that mention both deeds (divine and human) firstly mention the positive one and then the negative one. This wording style justifies that -as it is observed in the cosmic universe- optimism is dominant in the holy Qur’an (which is the verbal embodiment of cosmos). In some of the verses, the negative precedes the positive; however, this does not go against the optimistic wording style of the Qur’an, because those cases are absolutely due to the necessity of the context and also there are logical reasons for that.
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This article is the product of a comparative study of two Qur’anic dictionaries. The first one is the work of Raghib al-Isfahani titled al-Mufradat. The other is the work titled Umdah al-huffaz by Samîn al-Halabî who lived after more than two centuries later from Raghib. Samîn wrote Umdah al-huffaz in order to complete the deficiencies in al-Mufradat and similar works on gharib al- Qur’an. The author criticized many linguists in his work. Undoubtedly, the most-exposed to his criticism in Umdah al-huffaz is Raghib. The aim is not to try to make one of the authors right, the other unjust. On the contrary, this article examines the criticisms of Samîn in terms of gharib al- Qur’an.
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Hereafter is the life that restarts with the death and that is going to continue forever after the resurrection in the last judgment. This life, which includes the conditions of hereafter, is told by Qur’an and the hadiths. These conditions are stated in many verses of Qur’an. This issue, being reflected in literary works, draws attention in the work İlahinamah by the Persian poet Attâr. Events in İlahiname happen in between a father and his six sons. With the statement of Attâr the father and the sons are; spirit, human soul, satan, wisdom, science, poverty and oneness. These events which are related to each other consist of twenty two articles each of which consist of stories. The stories mostly have religious and social contents and they were partly written with the effect of epics and heroes. With the stories in the work, hereafter is seen sometimes as a sinner, sometimes as a young with references and images to the verses of Qur’an and the life in hereafter is exemplified with good examples. In this article, we will try to present the conditions of hereafter in four stories of the work with the help of verses and the statements of Attâr.
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This is a comparative study of the parliamentary utterances delivered by fifteen different leaders of the four main political parties in Poland (PiS, PO, PSL, SLD) on matters relating to religion in the years 1991-2015. Religion as such rarely made it into their sphere of interest, judging from the frequency of their remarks on it (62 out of total 3,795). Most instances belong to the politicians from SLD and PSL (28 and 20 times respectively). Leaders of PiS and PO mentioned religion 8 and 6 times respectively. Among leaders most often touching on aspects relating to religion were J. Oleksy (13 times, amounting to 5,8% of his parliamentary utterances) and L. Miller (11 times, that is, 2,6 of his total utterances). Five leaders, namely L. Kaczyński, M. Płażyński, R. Bartoszcze, J. Wojciechowski and K. Janik did not mention religion at all. Analysis of the remarks on religion by political leaders indicates their generally positive or neutral attitude to religious issues. The positive utterances would come mostly from the leaders of PiS, PO and PSL. Leaders of SLD would rather express their neutral attitude, and not a negative, or hostile one.
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The article examines the theory of Roger Scruton, contemporary British conservative philosopher, on why most Muslims reject norms governing social and political life in Western Europe. In the first part I present an overview of Scruton’s understanding of conservatism, and his conservative ideas on state, law and society. In the second part I discuss Scruton’s interpretation of the Islamic law and the reasons behind its near total opposition to and conflict with the social theory and practice in the West. I conclude with a question – partly polemical to Scruton’s thesis – as to the real existence of the Western cultural millieu he defends.
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Tatars in our country are perceived as strangers. This perception finds support in school textbooks, and popular imagination pictures them as threatening and treacherous Tuhay-Beys described by Sienkiewicz in this Trilogy. This image has not changed, even despite their continuous settlements in Poland, beginning in the Grand Duchy of Lithuania in the second half of the 14th century. Tatars from the eastern flanks of Poland would respond to every call from the Grand Duke of Lithuania, and later, from Polish kings, to defend their adopted homeland. In the interwar years many Tatars, i.e. numerous intelligentsia, including many laywers, strived to change the perception of Polish Tatar. Many Tatars served in the Polish army during Polish independence, and earlier had fought along Poles in the Polish-Soviet War. Central figures in those years were representatives of the Tatar families of Achmatowicze, Kryczyńscy, Romanowicze and Sulkiewicze.
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“The real Sunna” which is one of the two majör resource of Islam is explanation of Qoran and refers to it. Sunna both explains the general laws, borders the definite rules and sometimes gives a specific rule which Qoran doesn’t contain. To behave according to Sunna, the reality of hadith must be known. In order to find out the reality of hadith, Mohaddis generally use criticism of narrator, while fukahâ cared text criticism. Mohaddis classified the hadith as real-good-weak and so, they evaluated the text of them. Fukahâ classified them as narrated-famous-one way and so, they emphasised the narratives’ definity in points of behavior. Hanafi scholars reached to peak of text criticism by bringing new criteria in order to act within one way hadith. In the light of this knowledge it will be seen that the arguement of “Muslim scholars –especially Fukahâ- didn’t criticised the hadith from the point of text, they reached laws only by looking their narrator chain” which is started by Orientalists and is accepted by some Muslims, is not true. The tradition and knowledge backlog, which began with The Prophet and came today with evaluation and effort of the companions, shows us that this arguement doesn’t have any scientific value. In this artcle we will study “The Companions’ And Fukahâ Methods Of Hadith Text Criticism” as a response to some accusations to Fukahâ.
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Professor Tariq Ramadan was born in 1962 in Switzerland. He is the grandson of the founder of the movement “Muslim Brotherhood” Hassan al-Banna. He is one of the most important Islamic intellectuals of today. He has published several books and articles on Muslims and secularism, the challenges of modernity, Muslims in Europe, tolerance, freedom and other issues. The following works were translated into the Bosnian language: To Be a European Muslim: a Study of Islamic Sources in the European Context (2002), Euro-American Muslims and the Future of Islam (2007), In the Footsteps of the Prophet, Lessons from the life of Muhammad (2010), Radical Reform: Islamic Ethics and Liberation (2011). In this paper we will explore the reform of Islam in the way that Tariq Ramadan interprets it. We will get to know the difference between adaptational and transformational reform, as well as the methods and ways in which Ramadan imagines a radical reform. We will also get acquainted with the way in which the reform is defined, what it represents, and in which areas this reform is possible.
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Zeynul-islam Abul-Qasim Abdul-Karim ibn Huzan ibn Abdul-Melik ibn Talha ibn Muhammed Qušayri, jedan od najznačajnijih učenjaka, književnika, pjesnika i sufija V st., po Hidžri, rođen je u mjesecu rebiul-evvelu 386. hidžretske godine u kraju tada poznatom kao Esteva (današnji Kučan) kod Nišabura.
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Čuo sam od šejha Ebu Abdur-Rahmana Sulamija da je čuo od Ebu Bekra Razija da je čuo od Ebu Omera Anmatija: „Ali ibn Isa ujahao je, u svojstvu vezira, u grad na krupnoj i ukrašenoj jahalici, pa se ljudi stadoše raspitivati o kome se radi, dok jedna žena koja je stajala pored puta ne reče: ‘Prestanite zapitkivati ko je to! Ovo je rob Božiji kojega je Bog zanemario, pa ga je snašlo ovo što ga je snašlo.’ Kad je Ali ibn Isa to čuo, smjesta se vratio kući, podnio je ostavku na mjesto vezira i otputovao u Mekku, da se nikad više ne vrati.“ A uspjeh je samo uz Boga.
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Dalliu’s work is an open work of the epoch of the revival of Islam. Perhaps it will be surpassed tomorrow already by some new stage in the life realization of Islam in our territory, such as in some parts of the Islamic world, the works of his contemporaries have already been surpassed by the demands of young generations of Muslims, to abolish the bridge between the Qur’an and the life established through very reconstruction of Islam and made by the Qur’an’s comments, to abolish any mediation of the Qur’an and to merge with the life into a pure and complete connection, that the Qur’an is not even being interpreted, but simply be lived. If that happens to us, the work of Hafiz Ibrahim Dalliu is certainly the first contribution, and the time after this new period will remain permanently marked by this work of his.
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The features of Islamic ethics which is formed on the basis of Islamic religion as an inalienable basis of Muslim life are analysed. Different directions inside the Islam and legal schools which made considerable influence on forming of ethical values and persuasions on Muslim societies are examined.
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Landmark event marks a further gesture by the secular authorities to the faith of the majority.
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In the article found out sources and substantive provisions of Sufism as authentic spirituality of Islam, which became an original reaction on tendencies which leveled orthodox religion. Sufism substantially influenced and continues to influence on social and culture life of Muslim society.
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Contemporary Islamic feminisms, already quite diverse, deconstruct preceding Islamic interpretations, proposing more egalitarian re-readings and reconceptualizations of Islamic tradition while preserving the centrality of classical textual sources (Qur’an and Sunnah) as fundamental references, the valoric hierarchies being reorganized according to the principles of Islamic ethics. The integration of social, economic, and political analysis that explain power dynamics, alienation, marginalization, and the liberation of women is another defining dimension of Islamic feminisms. Some Muslim feminists plead for the preservation and the innovative exploitations of traditional jurisprudence’s categories and purposes, while others propose a radical reform of the fundaments of Islamic disciplines. Another category of Muslim feminists prefers to adopt and integrate the discourses, approaches, and terminologies of Western feminists; some translate these in the referential Islamic system, others import them and use them as such, sometimes even from a secular perspective. In the following article I will very briefly outline some of the main determinations of this complex contemporary phenomenon – Islamic feminism(s).
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The aim of this study is to examine the efficiency of Islamic banks during and after the financial crisis, specifically in Asian countries from 2007 to 2011. This is evaluated using a non-parametric approach, in the form of a data envelopment analysis. The data was extracted from the BankScope database for the five-year period (2007-2011). The aim of this study is twofold firstly, it attempts to investigate sources of (in)efficiency in Asian Islamic banks during the recent financial crisis and the recovery period. Secondly, by using a Tobit regression analysis, it assesses the determinants of efficiency in the countries examined. An assessment of the efficiency levels of Islamic banks during the financial crisis and the recovery period, as well as within an international context, has policy ramifications for central banks in terms of enhancing the levels of efficiency and competitiveness of Islamic banks in the region. Accordingly, this will also help Islamic banks to weather future financial crises better and, in turn, improve their efficiency levels.
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Bihistî Ramazan Efendi was born in Vize and was a preacher and sheikh in Çorlu. Bihistî who has been famous for his sophistication and poetry accordingly is seemed to have only one work as a footnote named Hâşiyetu'l-Hâşiye alâ Şerhi Akâidi'n-Namık Kemal Üniversitesi İlahiyat Fakültesi Dergisi, Yıl: 2017, Cilt: 3, Sayı: 2Nesefîyye li'l-Hayâlî (Footnote on Footnote of Commentary of Nesefy Aqaid of al-Hayaly). This footnote that bears all the features of "the explanation and footnote era" was the most demanded one among footnotes of Hayali and was printed several times together with the al-hayali footnote. In this article we will study the footnote of Bihisti who locates himself in Maturidi tradition and the world of thought of him who also had sufistic sides and we will also focus on his theology in his aforementioned footnote.
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Bu makale Pakistan İslamabad’da iki akademisyen tarafından Arapça olarak kaleme alınmıştır. “Eşref Alî Tânevî’nin Reformist Düşüncesinde Tasavvuf” başlığı altında ele alınan bu çalışma Hint Alt Kıtası önemli âlimlerinden olan Eşref Alî Tânevî’nin tasavvufla ilgili düşüncelerini konu edinmektedir. Yaşadığı dönemi eserleri ve çalışmalarıyla etkileyen bu alimin birçok konuda çalışmaları mevcuttur ve etkileri günümüze kadar da ulaşmıştır. Onun ilmî yönünü ele alan birçok çalışma yapılmıştır. Tasavvufla ilgili görüşlerini en güzel şekilde özetleyen bu çalışma da onlardan birisidir. Dilimize kazandırılmasının faydalı olacağı ve alana yeni bir bakış açısı kazandıracağı hedefine matuf olarak makaleyi yazan hocalardan şifâhi izin de alınarak tercüme edilmiştir. Tercümede metnin aslını koruma konusunda gerekli hassasiyet gösterilmiştir. Bununla birlikte tarafımızca gerekli yerlerde dipnotlarkonulmuş ve bazı değerlendirmelerle makale zenginleştirilmiştir.
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