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This article analyzes the main aspects of the relationship between indigenous people and immigrants in Spain, historically among European countries is more likely to build a tolerant society. Also examines the main aspects of migration policy in the country.
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In the article the changes and transformations of Crimean Tatar wedding traditions and customs are analyzed. Nowadays, people of nationalities live in Ukraine, Crimean Tatar are the original inhabitants of Ukraine. However, there is not much attention given to this particular nation, its ethnic culture and traditions. The weddings customs of any nation are first of all identical sign which is the base for future development of nation. Today, there are no many researches in which the modern and older weddings traditions are compered. By the end of XX-th cent. two main wedding celebration tendencies in the world have been kept, on the one hand, the wedding traditions became cosmopolitical under the influence of globalization, especially in interethnic, interconfessional, interracial and international marriages, on the other hand, the stable tendency exists concerning ethnic wedding and all related traditions.Today, Crimean Tatars and their cultural selfhood takes one of the most important position in Ukraine. Regarding the political situation Crimean Tatar have been known in the world, because they continue to fight for unity of their Motherland – glorious Ukraine. Recognizing the Crimean Tatar as the original inhabitants of Ukraine who have been living during long time on the territory of the Crimean peninsula, it should be mentioned about the specialities of their customs, especially about Crimean Tatar wedding. After many years of silence and prohibition to study ethnic heritage of deported nations we have a good opportunity to pay attention on issues of Crimean Tatar ritualism. During years of Crimean Tatar deportation to the countries of the Central Asia and predatory russification at Soviet times many wedding customs have been changed, but the basis of cultural heritage of Crimean Tatar wedding stayed thanks to the some modern cultural tendencies such as globalization, unification and culture urbanization. The distinct feature of ethnic cultural life was the constant coexistence of two elements of the Eastern and Western culture.There are different types of Crimean Tatar marriage: mutual agreement, when groom takes home his bride by the permission of her parents;theft of bride – without permit of her parents. There are known marriages when parents arrange about children’s wedding while they are still babies. The most popular marriage type that is fixed in ethnographical science, is a marriage by agreement with its numerous characteristic features and complex customs.Crimean Tatar wedding has pre-wedding phase such as matchmaking (söz kesim). Matchmakers (kudlar) bring presents and sweets and arrange about dowry (kalim) and this celebration ends with presents giving . Söz kesim includes a meal (cemaat aşy) and mutual prayer (duva). Later on the engagement (nişan) takes place. Matchmakers brings presents for all the family and the bride gets a knot (bagça) and jewellery. After engagement (nişan) both families started to prepare for the celebration. The next important step is Moslem marriage ceremony (nikah). According to the rules of Moslems the marriage ceremony (nikah) is based on the following: by presence of witnesses Mullah asks the bride three times whether she agrees to marry her future husband and says his name and than he asks the groom whether he agrees to marry his future wife and says her name and whose daughter she is. After getting positive answers from bride and groom proved by witnesses, Mullah announces about conclusion of marriage (nikah).The solemn celebration is a final phase of wedding which lasts two days. In the morning bride kisses hands of her parents and prepares coffee (kelin-kavesu), and mother of groom gives her daughter-in-law expensive presents.It is proved that traditional rituals of Crimean Tatar at times of political victimizations are transformed and simplified and lost some ancient rituals. Crimean Tatar is a solid nation and they had an opportunity to preserve and to renew the ancient cultural traditions thanks to the modern tendencies of unifications.Islam has made its imprint on all phases of wedding. We can say that such ritual as nikah has changed a bit, but it is still the main ceremony in Islam. In Holy Book of Moslems – Koran it is made an accent on the rituals.Islam is the base in future family life and daily routine on which newly wed rely and establish a strong family, blessed by Allah.
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A brief view is given in the paper on literary-linguistic expressions in Bosnia and Herzegovina in the period between 1800 and 1878 in relation to the Croatian, Serbian, Muslim and Jewish traditions. In the end some factors leading towards the common standard are pointed to.
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Die Verfasserin hat aufgrund des Buches Narodne pjesme muslimana u Bosni i Hercegovini, Sarajevo, 1966, eine eingehende sprachliche Analyse im Vergleich zur heutigen Standardsprache durchgeführt. Obwohl in zahlreichen Einzelheiten, besonders auf phonologischem Gebiet, eine bedeutende Anzahl von Abweichungen in der epischen Volkspoesie der Mohammedaner von der heutigen Standardsprache festzustellen sind, bedeuten sie immer nur, dass der Idiolekt des Sängers hinsichtlich der schon ausgebildeten, die grundsätzliche sprachliche Struktur umfassenden literarischen Koine durchbrochen wird. Auch auf dem Gebiet der Morphologie, Syntax und Lexik sind Abweichungen in Richtung einzelner Mundarten vorhanden, obgleich für die beiden letzteren Kategorien und besonders für die Lexik nahezu unmöglich genauere Angaben zu machen sind, weil entsprechende Wörterbücher einzelner Mundarten fehlen. Aus dem hier vorgestellten Material geht jedoch deutlich hervor, dass die Abweichungen von der heutigen Standardsprache auf morphologischem Gebiet sehr mässigen Umfangs sind, was noch mehr für die Syntax gilt; in der Lexik aber stellen den weitaus grösseren Anteil an Turzismen eigenständige Sprachmerkmale der mohammedanischen Volkspoesie dar. Neben den Abweichungen in Richtung der Muttersprache des Sängers existiert sicher auch ein bewusstes Bemühen um Übereinstimmung zwischen der Sprache des Sängers und schon bestehender Koine, die mit heutiger sprachlicher Norm jedoch nicht ganz übereinstimmt, sondern einige besondere Merkmale beibehält. Für eine vorhandene Koine ist der Hinweis wichtig, dass einige grundsätzliche sprachliche Charakteristiken gemeinsam hier und in den Volksliedern von Vuk Karađžić auftreten, wodurch die Tendenz zu sprachlicher Interferenz und Nivellierung der gesamten Volksepik deutlich gemacht wird.
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Kazakh newspapers which published in the 1913-1918 years of the XX century have a very important place in terms of simple public announcement of the situations and sadness of the Kazakh people against the Soviet regime. In general, not only Kazakh people but also some of our cognate from abroad subscribed to these newspapers to learn the news. One of the most important issues in Kazakh newspapers was the issue of performing the Haj of Kazakh people and going to Haj. Based on this information, we can say that our ancestors were not atheist, they served the religion of Islam, and they embraced the religion a century ago. Because almost every issue of Kazakh newspapers included titles such as “Kazakh children being educated in madrasas”, “The easiest way to go to Haj”, “Way of Haj”, “Letter of Pilgrims” and “Letter of Madinah”. Based on these, we can say that Islam has a very important place among Kazakh people.
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Представљен је сложени проблем школовања кадрова Исламске заједнице у арапским и другим исламским државама, као и постепена промена политике те верске заједнице до које је долазило под утицајем нових идеја и вредносног система карактеристичног за друштва организована према куранским принципима. Назначени су, у основи неуспешни, напори државе да различитим мерама ограничи и спречи уношење и заживљавање идеја непримерених југословенском мултиконфесионалном миљеу. Коришћена је оригинална архивска грађа Савезне комисије за односе с верским заједницама и Министарства вера Србије.
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Sovereignty is one of the basic concepts in political science. This term has raised a lot of controversy and discussion. It has been exercised in many ways. It means that in every independent state there is a final authority that has its internal form which is represented by its supremacy in managing its facilities inside the country and the subjection of all who live on its land to its regulations and ruling, as well as its preservation of security and protection of lives and wealth, and its external form represented by its relations and external ties with other countries. The concept of governance is one of the common concepts put forward by some Islamic thinkers. The idea of governance has raised an ideological debate and intellectual dispute among thinkers and advocators. In certain periods, this concept has been the focus of advocacy and movement practices and the basis of the construction of Islamic political theories in the systems of government. Some Islamic movements have taken it as an axis and a goal for their political and ideological movements in our contemporary world. This article will discuss the subject in three sections: the first, on the theory of Islamic governance; the second will be devoted to the theory and concept of governance in language and terminology; the third will focus on the political philosophy of the theory of governance with presenting some ideas in the criticism of the thesis, and finally a conclusion will be established.
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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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There is no doubt that the Jewish disinformation against the prophets peace be upon them is stated in the silence of truthful facts about them. It made them "Jews" to win them even after their death, as known as history of the Jews with their prophets murder and revenge, and even avenge them alive and dead, which may miss the majority of researchers especially in the field of Sharia. These topics must be explained to the people and narrated and explained in a correct way, away from blind fanaticism or the dissemination of disinformation and lies that mislead the prophets, especially Jews, because it is mixed with lies and slander and falsehoods that did not find any true source neutral to what they have said. These Jewish implications have a serious impact on the unity of the nation, and caused a moral deviation in the understanding of the people of the story of Joseph. It called for accepting the vice being possible even among prophets, and cause a serious danger in the conservative community, in proportion to what they want and even seek to distort the Islamic religion as a whole. The search method is to examine the information received by the Jews, especially in the books of interpretation, in order to uncover the false texts in their books as well as the analysis of the narratives issued against the prophets, compared to the Koranic text compatible with the legislative text in the stories.
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الملخص:ما من شك أن القرآن يشتمل على كنوز من البلاغة العالية، والبحث في هذه البلاغة لا ينتهي ولا ينضب، ويأتي هذا البحث ليؤكد على هذه النقطة وليبين أسلوباً من أساليب التوكيد الذي يستخدمه القرآن بين الآيات المتشابهة ليوصل المعنى و ليوضح الاختلاف بين الآيتين. الكلمات المفتاحية: التوكيد، المتشابه، البلاغة، أسلوب
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The legitimate religious truth is seen from more than one angle. Linguists, speakers and fundamentalists spoke about it. What we are concerned with here is the views of Kalam scholars. The controversy to the legitimate religious truth between Ahl al-Sunnah represented by Asha’riya and Maturidism represented by Mu’tazila is obvious. Mu'tazila separates the legitimate religious truth from linguistic rules, since religion gave it a new meaning which didn’t exist before. While Asha’riya and Maturidism make language origin of the religious legitimate truth. Ibn Hazm was closer to Mu'tazilah as well as being prejudiced against Asha’riya.In the process of this disagreement a new disagreement was based on ‘faith and its relationship to the works’. In this concept Mu'tazilah and Khawarij considered the works as a part of the faith, and this led Khawarij to takfeer , and led Mu'tazila to call this ‘a position which is between two positions’. Contrary to this, in Asha'riya and Maturidism, which represent Ahl al-Sunnah, works are the complements of the basics of faith. This is what we are going to discuss in this research.
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The scholars agree that the Prophet (Allah bless him and give him peace) did not compose even one line of poetry before revelation was given to him or thereafter. They also agree that he was prohibited from doing this as a way of closing the door to any ambiguity about the Generous Qur’an, such that no one would confuse it with poetry. Despite there being no rational or scriptural proof for the impossibility of his reciting the poetry composed by others or mentioning verses of poetry composed by others, in its proper meter, the scholars differed about whether these things occurred historically. Many scholars stated that this did not occur and even blatantly said that if he (Allah bless him and give him peace) wished to use a line of poetry as an example he wouldn’t complete the line. And if he did complete a line of poetry as an example, he wouldn’t say it in its proper meter. This claim spread far and wide among many of the linguists, exegetes, and historians. They cited examples of this, and they provided as proof many reports such that this became a core axiom for them. If, however, they came upon a report that indicates that the Prophet recited poetry in meter form, they sought out some type of figurative interpretation. They did all of this without having first grounded their axiom in any type of proof and without providing any evidence for the correctness of the figurative interpretations that they put forward.
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Qutb’s book “Fi Zilal Al-Quran” has received wide acclaim from both its proponents and opponents; hence its several editions. In order to shed some light on this book, the theme of the Unseen (Occult) is selected for further study in this paper. For it is well known among Islamic Dogma specialists that the Occult doctrine is one of the pillars of Faith. This study is divided into three chapters (concept, content and methodology). So what is the Occult? How is it viewed by Sayyid Qutb? How is it present in his Tafseer? What is his approach to studying it? These are some of the questions answered by this study, noting that I have not seen a precedent specialized study of this aspect.
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البوسنة والهرسك نموذجا
Geographically, Bosnia and Herzegovina is part of Eastern Europe, while in a historical and religious sense, it has been associated with the Islamic world since the Ottoman conquest of this region during the 15th century. It is inhabited by Bosniaks, Serbs, Croats, Albanians, Turks, Romanies and others. Throughout its history, from the Austro-Hungarian monarchy, through communist Yugoslavia, to Serbo-Croatian ambitions in the last war, Bosnia and Herzegovina has been exposed to a number of disasters, most of which were related to wars and aggressions. These have caused Muslims living in Bosnia and Herzegovina to be repeatedly cut off from their brothers in other countries, to be prevented from performing religious practices and establishing religious education, and to live divided among nationalities and forces constantly seeking their subjugation and disappearance. Therefore, Muslims in these areas needed a clear legal sharia solution (fatwa) that would facilitate their social, religious, political and military life and protect them from the iron grip of their enemies. Thus, several fatwas have appeared known by the names of those who issued them, (...)
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The old Arabic Poetry depicted the life and the various conditions of the people of the age. It conveyed their sensibilities, morals and customs. In this research, I will observe and classify the virtues and the high moral values in that poetry. This is a research that does not go beyond the divans of Al-Muallaqat poets for reasons of not going beyond the limited range of the study. It turns out that about fourteen moral behaviors or ethics were regarded as ideals in that society: Generosity, courage, prompt response to the distressed, protecting the one who seeks out safety, keeping good relations with relatives, taking care of the neighbors, faithfulness, chastity, pride, discretion, truthfulness, mercy and justice, patience and prudence. These are ethics which may have other subdivisions if a researcher seeks to investigate the subject more. I have adopted the method of defining every moral behavior and every ethic and have provided an adequate account of its meaning and of its intended design, using the dictionaries of the language and other sufficient idiomatic dictionaries related to philosophy, literature and Arabic criticism. Two or three lines of relevant poetry have been included in each paragraph to complete the making of a general perception of every ethic and of its application in the Arabs's lives through poetry.
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Contemporary orientations in the renewal of religious discourse are based on several basic prerequisites. Namely, it is necessary for the persons engaged in the renewal of religious discourse to possess the ability to reason freely (ijtihād) and work creatively, to be moderate in thought, to accept the other and the different, to be ready for coexistence in good will and respect, without hurting others’ feelings, thoughts and directions, to be capable of conducting meaningful dialogue which seeks to overcome rational logic and to accept its outcome. Pedagogical prerequisites for the renewal of religious discourse also include: preparing missionaries (dāʽīs), equipping them scientifically and educationally with what is in accordance with their responsibility for religious discourse, attaining a comprehensive excellence in higher education at universities which are concerned with religious discourse. The article offers a detailed exposition of the aforementioned prerequisites.
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This article aims to demonstrate the Islamic educational outlook of global citizenship through explaining its concept, rules, needs, values and behavioral principles. This is done by extrapolating the texts of Qur'an and Sunnah; studying the educational scientists’ opinions; and the global experiences in this field. This article’s findings show that there is a need to strengthen the values and behaviors of global citizenship in the Islamic education curriculum of, while, at the same time, adhering to the contractual, legal and ethical rules. The findings show that, in general terms, the principles of global citizenship, are in line with the texts of Qur'an and Sunnah and the views of the educational scholars. Based on these principles, this article suggests topics to be included in the outputs of the Islamic education courses. From an Islamic perspective, the practical areas of global citizenship education begin with the philosophy of education and its general objectives and, then, they outline the curricula. These goals turn into knowledge, practices and trends that learners acquire through textbooks, events and activities in the school environment.
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This study aimed to construct and apply a scale to measure the doctrinal trends of a sample of Yarmouk University students, by using well-known doctrinal issues in purity and prayer topics from the four Islamic Sunni jurisprudence doctrines, namely, Ḥanafī, Mālikī, Shāfiīʿ, and Ḥanbalī. The study adopted an inductive method to select the jurisprudential issues and analytical descriptive methodology and used the questionnaire as a method to build the syllabus and apply it to the sample. The results of the study show that there are doctrinal distinctions between the students based on their home countries and regions. The results show, also, that most students mix more than one doctrine in their application of purity and prayer. More specifically, the results show that Jordanian students tend to use two doctrines, namely, Ḥanbalī and Shāfiīʿ; the Turkish students tend to follow two doctrines, namely, Ḥanafī and Shāfiīʿ; and Chinese students turn to three doctrines, namely, Ḥanafī, Shāfiīʿ, and Ḥanbalī. In South African countries, students turn to Shāfiīʿ in most cases and, then, Mālikī and Ḥanbalī in some cases. Thai and Malaysian students prefer Shāfiīʿ in most cases.
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This study is an analysis of the first type in al-Suyūtī’s book of al-Itqan fi 'Ulūm al-Qur'an (in Ma‘rifah al-Makkī and al-Madanī [The knowledge of alMakkī and al-Madanī]). The chapter in question includes the analysis of what is said on the division of verses in terms of time and place of revelation. Abū lQāsim al-Hassan bin Muhammad al- Nīsābūrī, divided them into twenty five types in his book at-Tanbīh 'alā Fadhli 'Ulum al-Qur'an [The virtues of the knowledge of the Quran]. He mentions that this knowledge is among the most honorable sciences of the Holy Qur’an, and a condition for approaching the interpretation. He supported this opinion in al-Itqān dealing with them under separate chapters, which is something that is critiqued by some scholars. While some scholars abstained, a group described it as exaggeration, and according to others it opens the doors of doubts. One of the most important of these doubts is the discourse on the historicity of Qur’an. Much of what was mentioned in al-Makkī and al-Madanī genres helped many orientalists and modernists in their denial of its validity for every time and place. This study is a discussion of the most important opinions on this subject and offers a resolution and responses to the critiques. It also proposes a method to approach alMakkī and al-Madanī verses and contribute to end any doubts.
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Bu çalışmada Kur’an ilimleri arasında yer alan “münasebet ilmi” tanıtılmaya çalışılmaktadır. Makalede münasebet ilminin önemi ve faydaları belirtildikten sonra İslam alimlerinin bu ilim hakkındaki olumlu veya olumsuz görüşlerine ve bu ilim çerçevesinde Kur’an’ın daha iyi anlaşılmasına yönelik olarak ortaya konulan temel kaidelere yer verilmiştir. Daha sonra ayetler arasındaki münasebet, ayet içi münasebet, surelerin başları ve sonları arasındaki münasebet vb. konular, Razî ve Ebu Hayyan gibi bu ilmin otoriteleri sayılan müfessirlerin eserlerinden örnekler seçilerek açıklanmaya ve bu bağlamda konunun Kur’an’ın anlaşılması noktasındaki rolüne vurgu yapılmaya çalışılmıştır.
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