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In his work Nazim Hikmet relates the ideology of Bedreddin with his own ideas of freedom, development and justice. The topic for the social standing of the woman in the Muslim world is opening the polemic in this article.
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During our research between 2010-2015 in the above mentioned Reformed Dioceses we found a quite large number of curiosities about the history of the organs in the churches of these dioceses. In many cases we could set the mismatching data rights, we found information about organ builders, dates of construction etc. Although the most interesting part of this research is the repertoire of the organs, we would not recommend for every day reading: the reader can be put to sleep by the flow of the information. But it is worth for the reader to get acquainted with a few of these curiosities, interesting stories about a few organs in these three dioceses. In the following pages we will present a few interesting details about the organs in Dej (Dés), Ocna Dej (Désakna), Dămăcușeni (Domokos), Chiochiș (Kékes), Vaida Cămăraș (Vajdakamarás), Suseni - Filipișu Mic (Marosfelfalu - Kisfülpös), Brâncovenești (Marosvécs).
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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.
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After the second world war, the plan was to create a nation-state from the renewed Czechoslovakia. The head of the state, Edvard Beneš’s intention was, to make the Germans and Hungarians, living in the country, disappear. He blamed these two nations, and the German and Hungarian minorities living in Czechoslovakia for the collapse of the country in 1938. The creation of a nation-state was supported by the Great Powers. In 1945, the Red Army liberated the former territories of Czechoslovakia and in the absence of a central government, Edward Beneš started to rule by issuing presidential decrees. He issued 143 decrees, amongst them those proclaiming the collective war crime of Germans and Hungarians, loss of their citizenship, confiscation of their properties, and it sent them to forced labour. This started their expulsion from their homeland. Hungarians were deported to Czech territory, then expelled to Hungary, finally forcefully resettled to Hungary in exchange for Slovaks living in Hungary. The plan was to "shift" 400.000 Hungarians to Hungary. In the end, 90.000 people were deported, out of them 50.000 of reformed religion. This paper deals with the effects of the deportations, resettlements from the reformed church’s point of view.
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John the Baptist and his disciples have an exceptional importance for our research, because chronologically and in other important ways, they are very close to Jesus and his disciples. Their chronological proximity is proven by their almost simultaneous conception, their activity, and finally their execution. John the Baptist prepared the way for Christ through his ministry. He gathered disciples and taught them to pray. He fasted together with his disciples. We have to leave open the question of his contact with Qumran and his relationship to the Essenes. In some respects there are similarities between him and Jesus, but there cannot be denied the differences, first of all regarding the ascetic way of life. Because of his uncompromising preaching and the upholding of the banner of truth he had to suffer a violent death. Through his death he becomes a part of the prophet’s fatal destiny.
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The study draws up, describes and presents education models demonstrating the book's pedagogical topicality in the present pedagogical activity. The study also treats issues of history of literature, authorship and genesis period as well as issues regarding the origin of the collection found in the book. It details the notion of Hebrew wisdom, the activity of the wise who teach, respectively the initial phases of the subsequently funded schools. The study specifies and presents five education models: nursing, guiding, ruling, supporting self-development and social sensitivity.The author emphasizes and illustrates the pedagogical topicality of the book.
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The economic boom, driven by the demand for slaves and furs in the countries of the Middle East and Middle Asia, the Maghreb and al-Andalus, and the resultant silver flows coming into the peripheral zone of Europe, permitted or facilitated the formation of early centres of power. In Wielkopolska, fur from tributes and people captured during raiding expeditions were traded for ores and luxury goods. These, in turn, were used to pay for the retinue (družina). Therefore, prestige and silver constituted the basis of ‘central’ power, conditioned the support for the power and thus its continued reign. The Czech lands were an important link in the transcontinental trade con-necting Khazaria and Hungary with al-Andalus. The Přemyslids’ power relied heavily on the income arising from the control over the routes passing through Prague. Nevertheless, their reign, notably Boleslav I’s, was also founded upon the organisation of slave export, a factor driving and regulating the Bohemian political economy throughout the second half of the tenth century.
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Poverty has been a long outstanding crisis at global scale and poverty alleviation has become one of the primary national developmental agendas. Conventional microfinance programmes have received growing attentions due to its capability to improve standard of living and social inclusiveness. Arguably, however, these conventional microcredit programmes do not effectively alleviate poverty as the borrowers remain into an interest-base debt cycle which may worsen the financial burdens. Meanwhile, Islamic microfinance by way of Mudharabah financing is equity based financing structure which is perceived to have a fair borrower-lender agreement. It promotes an effective wealth redistributive mechanism to reach the poor, to encourage their participation in productive real economic sectors. This not only alleviates poverty, but also enhances standards of living. This research discusses the applications of conventional and Islamic microfinance models currently practiced globally and proposes an enhanced Mudharabah microfinance model to be adopted.
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The purpose of this analysis is to present the manner of translating the titles of holy books from Hebrew, Greek, and Arabic by Polish and Lithuanian Tartars and by Polish translators of the Bible and the Quran. It also attempts to define the scope and the nature of relations between the translations of the Bible and the Quran and to present the picture of the books in question on the basis of selected source texts. The source texts vary in terms of form and origin and the vocabulary was excerpted from such materials as historical writings of the Polish and Lithuanian Tartars (the texts were written in Arabic and required transcription and transliteration) as well as translations of the Quran into Polish. The words were also selected from the translations of the Bible (16th-century, 17th-century, and contemporary versions).
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This is a study of cannibalism in the light of a case from the Ottoman law court of Sofia. To give the reader a historical background, first a short history of cannibalism will be given, then the approach of the Muslim jurists to the relation between the sanctity of human flesh and its consumption during the condition of dire necessity will be investigated. This article will hopefully contribute to a better understanding of the rare case of cannibalism in Islamic environment.
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Based on many sources, the paper makes an attempt to identify the social effects produced by the rising use of coffee and tobacco in the Balkans, and to mark out similarities and differences with respect to associated developments in other parts of the Ottoman Empire and in the European countries. The Balkans was a very interesting contact zone where influences of two civilisations intermingled and where all developments were largely dependent on the attitude of the majority population, the non-Muslim Ottoman subjects.
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The justice has been one of the most cited concepts throughout human history. Although the justice has been examined with different meanings and appearances, no consensus has been reached on its definition. The distinctions made on justice make it easier to understand. It can be said that the first systematic classification of justice in philosophy started with Aristotle (d. 322 BC). Aristotle's classification of distributive and rectificatory justice has been adopted by subsequent philosophers. al-Fârâbî (d. 339/950), al-Âmîrî (d. 381/992) and Ibn Miskawayh (d. 421/1030) have adopted this classification of Aristotle. al-Fârâbî's natural justice, Raghıp al-Isfehânî's (the first quarter of the 11th century) absolute and qualified justice classification, and Ibn Miskawayh's natural, legal, optional and Divine justice are the original classification of these philosophers. These justice classification of Islamic philosophers who are mentioned have also been adopted by philosophers who have follow them. In addition, the similarites between Ibn Miskawayh's four justice classification and Western Medieval philosopher Thomas Aquinas’s (d. 1274) four law distinctions were also noted in this article.
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This article deals with the movement known as “Patriotic Europeans against the Islamisation of the Occident,” or Pegida, focusing primarily on the nativist dimension which often takes centre stage in its ideological discourse. Pegida describes itself as a defender of Western Civilization and of its Christian legacy from what it sees as the perils of Islamisation on the one hand, and of globalist political elites on the other. In the context of the political changes and rise of alternative visions of civil society, particularly in Central and Eastern Europe, Pegida should arguably be seen as a representative of a growing European nativist wave. Lastly, the article looks at the “Prague Declaration,” a document which was signed in 2016 by Pegida and a number of allied movements from outside of Germany.
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This article traces and analyses the narrative of the “veil debate” in France and Turkey as constructed by two Greek newspapers: the liberal Kathimerini and the leftist Avgi. It aims, firstly, to bring out the interconnection between the political ideological orientation of each of these newspapers and the narrative that they adopt, and secondly, to shed light on how the peculiarities of the socio-political context intersect with the narrator’s interests and preferences in the process of building the framework for public discussion in Greece. It concludes that the Greek narration of the “veil debate” in France and Turkey runs along normative lines (irrespective of the newspaper’s ideological affiliation), challenges the validity of Westphalian values, reflects the interdependence between socio-political contexts, and takes into consideration the supranational discourse of Greek foreign policy.
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The influence of religion on the freedom of conscience cannot be defined in simple terms. Religion is often conceived as limiting the freedom of conscience. However, from the perspective of the philosophy of religion it is necessary to underline the significance of the adoption of democracy as a principle of government. The limitation of the freedom of conscience by religion could be explained, on an anthropological level, by the identity function realized by religion. Nevertheless, religion can exist without being accepted by all. Beyond the evidence of a possible coexistence of religion and political pluralism, religion inherently implies the recognition of the freedom of conscience. The respect for the freedom of conscience results from the human condition itself. Religion makes it possible to transcend one’s cultural identity. In return, the freedom of conscience is based on a faith in the equal value of the conscience of every human being. The latter is recognized not only as the means but also as one of the purposes of political power. Religion and the freedom of conscience seem to derive from common foundations. The legal recognition of the freedom of conscience has a concomitant impact on religion by the regulation of its exercise.
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The analysis of contemporary constitutions indicates that the number of religious states is slowly decreasing. However, we are confronted with the opposite tendencies. The model of the religious state is characteristic primarily of Muslim countries of the Near and Middle East and of a number of Southeast Asian countries. In the last decades, the number of Christian states and secular ideological states has declined significantly. There is a stable group of states with Buddhism as a privileged religion. The religious constitutional norms of confessional states are generally characterized by a high degree of generality. Detailed provisions are rare. Denominational clauses are included primarily among the supreme principles of the constitution. Underlying the religious character of the state is the rejection of the neutrality of the worldview. It is not possible, on the basis of the constitution alone, to reconstruct a detailed, universal model of the religious state. In the light of fundamental laws, the most common characteristics of religious states are: the negation of the neutrality of the state in worldviews, the acceptance of a particular religion as the official religion, the rejection of the equality of religious associations, the requirement of a state religion or belief towards the head of the state, the state support for a given confession. The constitutions of the majority of religious states formally provide for religious freedom. In the fundamental laws of some Muslim states, the formal guarantees for this freedom are, however, absent. The organizational unity of the state and religious apparatus is not characteristic of the sphere of Western political culture. The socio-political reality of contemporary religious states indicates that this model of statehood can not be a priori regarded as contrary to the principles of democracy and human rights.
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The aim of this article is to present an analysis of the EU Court of Justice’s rulings of March 17th 2017, in the Samira Achbita vs. G4S Secure Solutions case (C–157/15) and the Asma Bougnaoui vs. Micropole case (C–188/15), in the context of the exercise of the freedom of thought, conscience and religion in situations involving contact with other entities. The problem of wearing a headscarf is presented with reference to the client’s freedom of belief and the company’s policy of religious and ideological neutrality. The article provides a critical view of the ruling due to the court’s failing to take into account the specific character of the freedom to express one’s religious beliefs. Special attention was paid to the question of religion, as one of grounds of discrimination being prohibited by Directive 2000/78/EC, as well as to the expression of religious, ideological or philosophical beliefs, and the problem of proselytism in the workplace.
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The science of logic has occupied an important role in Islamic history. Especially when al-Gazali 505-1111 has come and claimed that who learned Islamic sciences, without learning the Logic we cannot trust in his knowledge. From this time The science of logic has been flourished and quietly began to include in many sciences even Tefsir and Fiqh. After that, Al-razzi 606/1210 has established a big school in Islamic philosophy in general and in logic in particular. al-Khonaji 646/1248 one of his important students. Who moved from Iran to Egypt and became Qadi al-Qudat (Chief Islamic justice). He has improved The science of logic by his books; like Keshf al-Asrar. In the sixth/twelfth one of his books has been spread in Muslim world and became the first step for who wanted to learn Logic. Beside that we have a lot of scholars has made commentaries on this book. In this article we focused on (Metn al-Jumal) by al-Konaji with his spreading in the Sixth. Seventh h.centuries.
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Oni koji su organizirali ovaj okrugli stol u ime IZ BiH, napisali su u smjernicama pozvanim predavačima da žele doprinijeti „ublažavanju napetosti između religija i sekularnih određenja stvarnosti, kao i napetosti između religija i unutar religija". Također su istaknuli kako u BiH „prisutnost religija u javnom prostoru ima veću težinu negoli u zemljama zapadne Europe. S druge strane, u BiH kao tradicionalnom multietničkom i multireligijskom društvu raspravljanje pitanja religije i sekularnosti implicira osjetljivost i odgovornost". Kao kršćanin i građanin ove zemlje svim srcem podupirem ovo nastojanje. U kratkom vremenu koje nam je dodijeljeno mogu iznijeti neke misli kršćanskih sociologa religije, pravnika i teologa provjerene na osobnom iskustvu s drukčijima koji nisu opasnost, nego ljudske skupine i pojedinci sa svojim pravima i potrebama. Pri tome pretpostavljam kao razmjerno jasan pojam javnog prostora u socijalnoj etici.
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Circumcision is a surgical practice. It is usually practiced for male and sometimes for female in some countries; but female circumcision isn’t common in comparison with male circumcision. Circumcision was practiced by different communities in the past and was accepted as a religious ritual by these nations. Circumcision in Jewish is a covenant with Rabb and Jews so all jews have to circumcise their all sons. Circumcision in Cristianity is accepted as the spiritial cleanliness so they don’t do surginal practice. Cimcumcision among Muslims always is practiced to male but to female in somewhere not by all muslims. Because there are diffirent opinions among Islamic jurists. However circumcision is accepted as a good custom by most of muslims. As known that firstman who was circumcised the Messenger Abraham. After the Messenger Abraham circumcised his sons called İsmail and İshak with the command of God. Circumcision is accepted as medical for male according to most of specialist doctors but not medical for female.
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