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 KATAKOMBAFESTMÉNYEK MINT „VIZUÁLIS PRÉDIKÁCIÓK” ÉRTELMEZÉSE

Author(s): Olga Lukács / Language(s): Hungarian Issue: 1/2019

Several viewpoints took shape about the pictures and icons during the history of Christianity. The image representations have been subject to debate not only among religions but among the various Christian approaches, too. This debate flamed up quite strongly in different times in history.The study aims to determine the extent to which the icons and representations are rooted in Christian tradition. The study points out that early Christian art did not appear and develop in a void. It was the outward manifestation of a new spirituality as well as the result of a development process that occurred when the local cultures of the ancient world got in contact with each other.It is essential to point out that in icon painting as well as in the paintings in the catacombs the message of the icons was also perfectly grasped by those who did not study painting or were not very skillful painters, but still observed the iconographic traditions while those who the painting were addressed to accepted them. One can assess Early Christian art by the very few frescos remaining in the catacombs in Rome.They used pagan symbols as well as some themes of Greek and Roman mythology in order to convey the teachings of the church. They also used the ancient forms of art, loading them with a new content subsequently altering the respective forms as well. The art of the catacombs was actually dogmatic art since the theme depicted on the frescos mostly followed the texts of the scripture. Furthermore, the symbolic language had a paramount importance. The works of art created in the first centuries can also be considered as “visual sermons” that helped them explain God verbally and drive them to God.

A kisebbség fogalma a Közel-Keleten. Egy esettanulmány: a kurdok

Author(s): Erzsébet N. Rózsa / Language(s): Hungarian Issue: 1/2018

While in the European narratives the ethnic and national perceptions of minorities are prevailing, in the Middle East and the Islamic world ‘otherness’ and minority are interpreted on a religious basis. Islam, therefore, has created the model of handling religious minorities, and has from the beginning distinguished between pagans and the ‘peoples of the book’ (ahl al-kitab). The latter, under certain circumstances, has enjoyed the protection of the majority. As a consequence of the European intervention in the region, a new terminus technicus appeared: ‘aqalliyya’, which is the literal translation of ‘minority’.

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 Korán Jézus - és istenképe a keresztyén teológia mérlegén

Author(s): Opra Koppány / Language(s): Hungarian Issue: 5/2021

While the Qur’an often refers to Jesus Christ, it presents a picture which is different from the New Testament. The Qur’an “denies” that Jesus Christ would be the Son of God, implicitly also discounting the doctrine of the Holy Trinity. Jesus is only a creature, a prophet of God, whom God saved from death on the cross. The denial of the death of Jesus Christ was presumably theologically motivated, insofar as Muhammad’s successful career was aimed to prove that the servant of Allah cannot fail or suffer because God protects his people and leads them to prosperity. In contrast, Jesus Christ is the One who, if necessary, will take the way of suffering for the sinner and even make the substitutionary sacrifice for his salvation (Is 53:3-6). Muham- mad could have encountered heretical Christian teachings. When the Qur’an refutes teachings concerning the person of Jesus Christ that are irreconcilable with the Bible or the traditional dogmas of Christianity, it refutes, in fact, the heresies of certain Christian sects.

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 Prayer Phrase on the Doublures Cover of the Principalities Period Turkish-Islamic Bindings: al-‘İzz al-dā’im wa’l-iqbāl

Author(s): Fatma Şeyma Boydak / Language(s): English Issue: 46/2022

The phrases of prayer on the Turkish-Islamic bindings of the Principalities period are among the subjects that have been studied at least. The subject of this article is the al-’İzz al-dā’im wa’liqbāl phrase written on the doublure cover of the Turkish-Islamic bindings produced in the Principalities period, which has not been the subject of a scientific study until now, and the pattern composition containing this phrase. al-’İzz al-dā’im wa’l-iqbāl translates as everlasting power and prosperity/high position. As a result of the research, this phrase was found on the doublure cover of six manuscripts of the Principalities period (Amasya ML: 217, İnebey ML Hüseyin Çelebi: 481 and Ulu Cami: 318, Kastamonu ML: 2856 and 3435 and Süleymaniye ML Fatih: 5004). The pattern of the doublure cover is a full-ground geometric design decorated with floral and rūmī motifs. This prayer phrase is written on the hexagonal sheets inside the geometric pattern. The phrase has been designed and written in two types, a single line and double line reverse symmetrical. The inscription was found on books and various objects (bowl, ewer, cup, etc.) belonging to important people in the Seljuk, Anatolian Principalities, and early Ottoman periods. It is thought that this phrase is a phrase of prayer wishing that power and high position will be permanent, and that the addressee of the prayer is the sultan, a person belonging to the sultanate or a person who took part in important levels of the state. The waqf seals and records of the individuals on the works also support this.

A PSEUDO-SECULAR SPACE, RELIGIOUS MINORITY AND REASONS FOR EXCLUSION: THE AHMADIYYA MINORITY GROUP IN CONTEMPORARY INDONESIA

Author(s): Max Regus / Language(s): English Issue: 1/2019

This paper examines the intersection of religion and politics and its consequences on religious minorities in Indonesia. This paper is based on a case study of the current position of the Ahmadiyya minority group in the Indonesian Islamic majority. The tension arises from a specific circumstance: This large Muslim country uses democracy as a political system, but the involvement of religious politics is evident. This situation directly endangers the presence of the Ahmadi-yya group.

A QUR'ANIC VIEW OF MOTHER TONGUE AS THE MEDIUM OF EDUCATION

Author(s): Fasih Ahmed,Rooh Ul Amin,Muhammad Shahid Nawaz,Asif Javed / Language(s): English Issue: 3/2018

The study aims to find the Qur’anic perspective regarding first language as medium of education. An in-depth analysis of the text has been made. The study has applied Islamic critical theory and hermeneutic approach in order to deal with the text at two levels: contextual level and grammatical level. This article, on the basis of analysis of selected verses, argues that Qur’an supports first language as medium of education to disseminate knowledge among masses. Moreover, the results also support the view to get education through mother tongue. According to Qur’anic verses mother tongue facilitates the process of education. On the other hand, learning of other languages has also been encouraged.

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 Sociological Analysis of Islamic Revolutionary Movement of 7th Century Ce

Author(s): Farid Bin Masood / Language(s): English Issue: 3/2018

Although the modern sociology has its roots in positivistic epistemology, in alternative discourses, pre-Comte literary figures and other social figures are considered sociologists by many due to their work and writings regarding society. Prophet Muhammad can also be studied by many as a sociologist in the light of the divine book he presented and his sayings. A sociological analysis of the revolution that was brought about in the 7th century Arabia is performed in this research in the light of his quotes and the book, Quran. Herbert Blumer and others suggested the steps of social movement, in the same way, eight steps of revolution are suggested in this analysis of revolution that are; (i) Emergence and propaganda of revolutionary idea / ideology, (ii) Organization and Integration of the members of the movement, (iii) Training of the members, (iv) Passive resistance with patience, (v) Agitation or active resistance, (vi) Armed or Physical conflict/ Direct Confrontation, (vii) The establishment of a system/ Institutionalization, and (viii) Outward expansion/ Export of the revolution . Study of other revolutions in the history can easily be reduced to these stages and these stages can easily be replicated in other cases.

A STATISTICAL STUDY OF THE NAMES OF TOOLS MENTIONED IN THE HOLY QURAN

Author(s): Hamza Ermiş,Aboubacar Mohamadou / Language(s): Arabic Issue: 30/2014

This article report the results of the statistical study of the names of tools mentioned in the Holy Quran. The report is divided into two parts, the first part deals with the past and the present understanding of the term tools as used in the Holy Quran and the terms related to it, like machines and devices. The second part is the list of all the names of the tools mentioned in the Holy Quran basing on the standard and non-standard scales. It was found out, that in the Holy Quran one hundred and two (102) names of tools were mentioned, among which forty five (45) tools are standard scales and the other fifty seven (57) nonstandard scales. The format for the names of tools in the Arabic Language is not limited as described in this research but extends to include the evolution of machinery and tools developed in the industry with the time. Lastly ,the additions of standard scales [لijđĘ و، ÙĥĻđĘ ،ģĻđĘ ] to the names of tools from derivative formats was necessary; because quite a number of the names of tools have been included not only in the Holy Quran but also in the collection of Arabic poems and their glossaries.

A Study of Selected Islamic Internet Sites in East Africa

Author(s): John Chesworth / Language(s): English Issue: 2/2007

Islam is making increasing use of the Internet to propagate ideas and to inform followers as well as to attract non-adherents. The paper examines selected Islamic Internet sites whose content is oriented for East Africa. Initial expectations had been that many Internet sites would be ‘home-grown’, however it became apparent that most Internet sites have been set-up and are operated by the Muslim Diaspora. The paper examines four sites from Kenya and Tanzania looking at the content and approaches used by these sites. The failure of the diaspora to maintain sites is explored. Some tentative suggestions are made as to why Islamic Internet Sites have yet to be a successful in East Africa.

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): Lészai Lehel / 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.

A transformation in islamic thought: the house of wisdom (bayt al-hikmah) in the context of occidentalism versus orientalism

Author(s): Ismail Tas / Language(s): English Issue: XXIII/2011

The House of Wisdom (Bayt al-Hikmah) was built first as a library where the books on the sciences of the Ancients were kept. Under the sponsorship of the Caliph Al-Ma’m¯un (813–833), it developed into a scientific institute where the books on Ancient Greek philosophy were translated into Arabic. The Caliph acquired many Greek manuscripts and generously supported the translation activities in the House. By the end of the century, Arabic translation of the major works of the Greek philosophy and science had been completed. Thus, the Caliph and his House paved the way for the rise and flourish of Islamic philosophy and science.

A VALLÁSTANÁR ÖNISMERETIÉS SPIRITUÁLIS KOMPETENCIÁJA

Author(s): Gabriella Márta Gorbai / Language(s): Hungarian Issue: 1/2018

The Self-knowledge and Spiritual Competence of the Religion Teacher. The person and the interpretation of profession of the religion teacher is one of today’s central problems. Theological competence, discussion and dispute competence, developmental psychology-diagnostic competence, and pedagogical competence are all linked to the religion teacher’s competence profile. However, this study only aims at discussing self-knowledge and spiritual competencies. Self-knowledge has two pivotal aspects from the religion teacher’s point of view: on one hand, the teacher’s own development of personality, knowing themselves aids forming a positive relationship with the pupils, which is the bedrock of the effective transfer of information, and on the other hand, by transmitting personality development methods achieved through personal experience, the religion teacher offers a device for developing self-knowledge to the pupils. Discussing the spiritual competence is relevant, because the religion teacher has to be ready for regular introspection in front of God in the personal religious life, and also, for a continuous growth in faith.

A VILÁGKÉP ÉS A VILÁGSZEMLÉLET MEGKÜLÖNBÖZTETÉSE A VALLÁSPEDAGÓGIÁBAN

Author(s): Dávid Németh / Language(s): Hungarian Issue: 1/2019

In the field of practical theology from a Christian pedagogical perspective we have to make a clear distinction between world picture (describing empirical reality) and worldview (determining personal affection to the first one). While the science based world picture tends to be as objective representation of our actual world as is could be, the worldview is hermeneutical system based upon principles, ideas and values. In most cases, mixing up these two notions cause tensions between faith and natural science. In order to clarify some points of differentiation and also reference to each other, this study investigates the two notions in the context of religious education.

A violence against women in Afghanistan after Taliban occupation – outline of the issue

Author(s): Katarzyna Sadowa / Language(s): English Issue: 3/2015

This publication deals with the current legal and social situation of women in Afghanistan. The author analyzes the process of formation of the legal position of Afghan women from the moment of the country’s liberation from under the Taliban occupation in 2001. She concentrates on indicating relevant legal regulations and guarantees, as well as – primarily – analyzes the degree of respecting them. Consequently, she discusses selected forms of violence against women which is persistently present on the territory of Afghanistan. The author elaborates on specific cultural phenomena and acts against fundamental women’s rights, such as baad, baadal, the so-called “honor” killings, and punishing women for running away. These points lead to the conclusion that the enacted laws are merely an empty shell and women’s situation is far from stable.