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The Russian Federation is a multinational state with significant religious diversity. The Muslim population is the second largest religious community in the country. The geostrategically important areas of the Russian Federation habitated by the followers of Islam make it a key issue to expose the place and role of the Muslim population in the socio-political life of the Russian Federation. This article attempts to verify the following theses: first, from a geopolitical point of view of the Russian Federation territory, inhabited by the followers of Islam, there are areas extremely important; secondly - reislamization of the social life and increase of political influence of Islam in the regions of the Russian Federation pose a threat to the establishment and development of radical Islamic movements.
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The eighties and nineties of the twentieth century were a period of intense reemigration of Crimean Tatars to the Crimean Peninsula. Then began the process of rebirth and shaping the identity of the Crimean-Tatar nation in which religion plays a significant role, namely Islam. The purpose of this article is to attempt to determine the place and role of Majlis in the society and in shaping the political attitudes of Crimean Tatars, as well as determine the causes, course and consequences of the radicalization of Islam on the Crimean Peninsula. The analysis will also be covered by the policy of the Russian Federation against Crimean Tatars after the annexation of the Crimean Peninsula, as a factor directly influencing the radicalization of the Muslim communities.
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In 1990 on the wave of the global collapse of the communist system began the disintegration of Yugoslavia. As its result there was a territorial conflicts among the three largest nations inhabiting the Yugoslavian federation: Serbs, Croats and Muslims (nationality). Soon there was started a conflict between Serbs and Albanians, whose are the fourth most numerous nation of Yugoslavia. This created several conflict fields: in Bosnia and Herzegovina, Croatia, Kosovo and Serbia – in Sanjak of Novi Pazar. These conflicts were the nature of the struggle for territory, but also the ethnic and religious character. This article presents the conflicts between Serbs – believers of the Orthodox Church and believers of Islam: Muslims – in Bosnia and Sanjak and Albanians from Kosovo. These conflicts have their roots in the difficult history of these nations and in complicated historical processes taking place in this area.
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The aim of this article is to present contemporary conflict between Muslims and - Buddhists in Burma. Understanding the problem is not possible without presenting the colonial past of this country and its ethnic diversity. Burma is inhabited by over 100 nationalities and social divisions date back to the creation of the first Burmese Empire. In addition, today we can observe radicalization of Theravada Buddhists Theravada world, for example by symposia and conferences published by radical monks, warning against the threat of Islam. In Burma leading figure objecting to the presence of Muslims is a monk U Wirathu. His nationalist "969 Movement" is known for its acts of vandalism against religious minorities. Writing about the situation of Muslims in Burma we can not forget about the situation Rohingya, which the UN has described as "the most persecuted ethnic group in the world".
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The article refers to a research perspective of world-systems theory, whose most prominent representative is an American sociologist, I. Wallerstein. World-systems theory is a critical continuation of the tradition of modernization and dependency theories. The basic research scheme of this theory is a spatial relationship between the core, periphery and semi-periphery. These categories may be interpreted broadly, which makes them applicable to the field of religion and geography. Islam has a spatial dimension and boundaries that separate it from the areas dominated by other religions. In this aspect, the border between Muslim and Christian countries, coinciding with the Brandt Line, is of particular importance. Both sides of this border are inhabited by communities which are radically different, both socially and economically. This creates a number of tensions between them, including spontaneous migration from southern to northern countries.
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In about 50 states where Islam is a main religion Sharia low has impact on creation of political system. Non of them is fully democratic. Islam is not just a religion, but also a political system. This paper analyze how Koran has influence on the democratic reforms in this system. Both political and social reasons has been shown from different perspective of Islamic schools.
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The paper deals with complex sentences composed of concomitant, independent, simple clauses of Arabic language shown on examples of the text of Qur’an. Such sentences may be in different mutual relations, depending on their meaning. Sometimes, such sentences may express a single meaning so they seem like a single expression in which another clause appears as part of the first one, as if there is no difference between them. There may be a quite contrary relation between these clauses manifested in complete difference so they may not be related under any criterion, neither by meaning nor by common formal features. Relation between conjunctions of the first type of sentences is marked by full unity (ittiḥād tāmm) of the content presented as their full mutual connectivity (kamāl al-ittiṣāl) or semi-full connectivity (šibh kamāl al-ittiṣāl) when there is no full unity of meaning between them. Relation between conjunctions of the second type of these sentences is marked by full contrast (tabāyun tāmm) of their contents manifested as their full non-connectivity (kamāl al-inqiṭā‘) or semi-full connectivity (šibh kamāl al-inqiṭā‘), when in a complex sentence expression of three clauses the third clause may be connected with the first one by wa conjunction but cannot be connected with the second one as, in that case, the meaning would be wrong. Every mentioned type of connectivity or non-connectivity between these clauses is achieved in various ways without the wa conjunction. This is why such sentences are ğumla al-faṣl (asyndetic or clauses with no conjunction). However, when the level of connectivity of these clauses is in the middle between full connectivity (kamāl al-ittiṣāl) and full non-connectivity ( kamāl al-inqiṭā), or semi-full connectivity (šibh kamāl al-ittiṣāl) and when there is a connector (ǧāmi‘) between them which is present in both clauses as a common element and which enables their explicit connection by means of wa conjunction into a meaningful complex sentence, such clause is marked as ğumla al-faṣl (syndetic or conjunction clause).
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This paper presents the calligraphic work of Muhamed Fadil-pasha Šerifović. Although being recognized as politician, kadi, poet, and sheikh, his activities in calligraphy and the fact that he was an excellent calligrapher – hattat, are less known. It includes his diploma in calligraphy –ijazatnamah, and five tarikhs that he had composed. Three of them are kept in Gazi Husrev-bey’s Library as part of its Museum exhibition. The inscriptions had probably been engraved according to Šerifović’s calligraphic drawings. Their authorship shall be determined based on the analysis of his so far discovered lawhas that the public is not yet familiar with.
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Through analysis of death cases during the trips to hajj from Bosnia and Herzegovina and on the way back, the paper attempts to stress the importance and complexity of the issue. In historical context, the literature so far discussed this problem only marginally. Based on the documents of the Sarajevo Supreme Sharia Court, we are trying to determine the number of such cases, causes of death, personal belongings the pilgrims carried on their trips, and also the consequences that their families in their homeland had to deal with. The analysis of the matter indirectly reflects the travel conditions, material status of Bosnian pilgrims, as well as relationships between pilgrims and the official government during the Austro-Hungarian occupation.
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In the case of present day Muslims, one can note that discriminations both direct and indirect and that it often comes from public institutions. This is the sign of a very tense general climate and of an inability or a refusal on the part of the political bodies to cancel these tensions.
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Review of: Christopher Caldwell, "Une révolution sous nos yeux. Comment l’islam va transformer la France et l’Europe", Toucan Editions, Paris 2011, s. 544., by: Stanisław Musiał
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Within the historical approach on interreligious dialogue, it should not be overlooked that the representatives of Orthodox Churches were actively involved in promoting and supporting interreligious dialogue by participating in the meetings that have focused on relations with people of other religions. In this context, the Orthodox Churches come with a whole tradition that stretches to the early centuries, the relations with Jews and Muslims being an integral part of the history of Orthodox Christianity. The Orthodox Christians, with their bi-millennium tradition, where there are different interpretations of other religions, bring to the modern world an approach that takes into account personal relationship with people of other religions. Analyzing how the representatives of the Orthodoxy and the Islam in Romania are trying to find solutions to the many problems facing the world today, we can say that lately in Romania, the interreligious, intercultural and interethnic dialogue increased both quantitatively and qualitatively. Among the followers of the two religions that live in these territories for centuries, the relations have varied over the time, reaching today to a situation in which the believers live in peace, protected by the laws of the Romanian state which guarantee the freedom of thought and religious expression. Moreover, lately it has been attempted to find solutions to the global crises which are, not infrequently, religious.
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The Gazi Husrev Bey Madrasa is marking its 480th jubilee in 2017. In this essay, composed for the commemorative volume “Gazi Husrev Bey Madrasa 480 Years”, the author deals with the question of the curriculum of the Gazi Husrev Bey Madrasa and of classical madrasas, which is conceptually, in its entire setup, founded on a harmonious integration of educational and pedagogic aspects. The unity of educational and pedagogic plans in Islamic educational tradition is founded on a balance of belief and knowledge, the individual and the social, the otherworldly and the worldly. In fact, the Gazi Husrev Bey Madrasa keeps the classical Islamic tradition of learning and scholarliness in which education in itself contains a moral dimension and orientation, and represents a spiritual process and programme of human upbringing. The integrative ethical character of education which the Gazi Husrev Bey Madrasa is founded on, is also exhibited in the educative concept of the chief professor which represents the guarantee of the authority of education and upbringing. Thus, the acquisition of qualities and values, as the most important goals of knowledge, is secured within the classical concept of Islamic education.
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The article deals with various musicological and religious elements of Ilahiyya and it gives account of the musicality of its maqam and aesthetics of its vocal interpretation. It also discloses some traits of llahiyya that make up the traditional religious music genre of Muslims. It focuses upon the application of the qualities of this genre to Ilahiyya in Bosnian Muslim religious tradition. The article gives an evaluation of the aesthetic aspect of the musical character of Ilahiyyas performed by the “Gazies” chorus in their last two published albums. The article presents Ilahiyya as means that may, with divine aspect of its melody, open a path towards knowledge of God. This is also a path of self-realisation and self-fulfilment. It requires from the creator of an Ilahiyya, creator of its melody and its text and from its performer – to employ utmost devotion and submission to the Almighty, with their soul and voice and with the harmony of its tunes. Qualitative performance of an Ilahiyya reflects the performers’ devotion to the Almighty, his absolute and profound inspiration by His Exaltedness, His creation, Holiness and Mystery. The requirements are elaborated in the text as these are applied in Ilahiyyas performed by “Gazies” chorus. The main message of the article is: the feeling of exaltation given in human voice (maqam), in melody that is accompanying it, is possible only with self-awareness and piety of a mu’min, believer through his openness to holy, supernatural and mystery. And finally, performance of an Ilahiyya requires a performer who is mu’min inspired by Allah. Then Ilahiyya becomes not only a path of confirming a believer in his faith in Allah, but it also has therapeutic power on the path of self-realisation, joy and catharses. It should be valued and preserved as it is a musicalartistic path of man towards Allah. The article also refutes some views (quoted from the magazine “Saf”) that assert the music as harmful to the iman of a Muslim. At the end it offers some relevant references of the works dealing with the Ilahiyya.
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One of the judgments/jurisdictions related to the substantive fiqh issues that reflect the practice dimension of Islamic law is the concept of legality expressed in the form of "permissible or not permissible". This concept has been used since the beginning of Islamic law to date. In general, it has been used for situations which religious law has ratified and found appropriate. In this article, the use of the concept of legality and the relevant constructs are discussed.
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Since the time of the Last Revelation the first Muslims dedicated much attention to the correct recitation of the Qur’an. The Prophet of Allah, Muhammad, peace be upon him, personally used to send the Qur’an reciters to some provinces with the task to teach others the correct recitation of the Qur’an. With respect to this, tajweed is a scientific discipline that studies the phonetics of the Qur’an. Since the advent of Islam up to the present days scientific Muslim circles all around the world have properly understood the importance of this discipline. This resulted in extensive literature almost in all languages, spoken by numerous Muslim nations. We are also among them, since a few manuscripts and textbooks from this field have been published in our language. Unfortunately, some of the manuscripts have disappeared, while some have never been found and examined. In this paper we study and analyze several tajweed manuscripts which can be found in the Gazi Husrev-bey Madrasah in Sarajevo.
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