16th Century Genius, Matrakçı Nasuh, ed. E. Bener, İzform Matbaacılık & Gizgrup Basım, Istanbul 2015
42 color illustrations, 132 pages, 1 postcard + 1 memory stamp Matrakçı Nasuh
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42 color illustrations, 132 pages, 1 postcard + 1 memory stamp Matrakçı Nasuh
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19th-century was not only a period in which Ottoman Empire lived political, economical and military problems but also in this century, new ideas began to find place in the life of the state. Constitutionalism, the rule of law, provincial and municipal councils, equal citizenship, minority rights is among the ideas that find a place in this period in empire’s administration. Additionally Ottomanism, Islamism and Turkism ideas in society and public life have been discussed so much; each of these ideas has gathered its own supporters. In fact, collapse of Ottoman Empire which approaches very openly, brought together the sensitive intellectuals to mobilize their intellectual capacities. Historically, from those ideas which have been became fundemental references in the public administration, ottomanism was the first political choice, Islamism was second and Turkism eventually followed them. These ideologies cannot be distinguishable with exact lines, in some time both of them may be applied as political choice or as in the case of Turkism and Pan-Islamism they might be intertwined.
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The article comprises a Polish translation of the Arabic treatise Kitnan as-sirr wa-hafz al-lisan [Keeping Secrets and Holding the Tongue] by Abu Usman al-Jāhiz, an Arabic intellectual of the turn of the 9th century. The treatise is an interesting example of medieval Arabic-Muslim paraenetic literature, and the reflection it offers addresses ethics, philosophy and theology, as seen from the Eastern perspective. The translation of the treatise is preceded by an introduction providing the basic information on al-Jāhiz and the circumstances in which the text in question was written. Its historical and cultural context is also discussed.
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This article deals with the benefit and influences of remembering ALLAH(GOD) in the light of ayets and religious stories (hadis). Remembering ALLAH(GOD) endows (presents) spiritual life to human. But the abandonment of remembering removes the human from ALLAH (GOD) and makes a friend with Satan.
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ABSTRACT: The Hittites who were origin of Indo-European and came to Anatolia occupied the region of Halys in central Anatolian around 1650 BC building Hattusa as a capital city. Expanding their territories into an empire they founded one of the most powerful states in their times and world. Including different ethnic groups Hittites called themselves by the expression of “1000 Gods of Hatti”. Incorporating several local gods existed in the lands they conquered they have had a lot of gods or divines. Among these gods are gods of Hatti, Luwi, Pala, Sumer, Hurri, Assyro- Babilonian and ancient Indian. Many temples discovered in the Hattusa excavations are an important clue for their paying great respect to the gods. In this article benefiting from the evidences of archaeological and philological sources Hittite beliefs as a state religion and general aspects of this religion, gods in the pantheon, temples built for these gods, festivals devoted to these gods, the place of gods and humans, magic rituals, oracles, omens, prayers and mythological stories will be evaluated. SUMMARY: Hittites, who are from origin of Indo-European, came to Anatolia around 2000 BC and established a powerful state choosing Hattusa as their capital city in central Anatolia. It lasted until approximately 1200 BC. Several reasons such as destructions of the sea peoples, famines and some revolts struck the Hittite Empire. After the fall of the empire some small city states called Neo-Hittite occurred in Southern Anatolia. They were powerful states extending from Northern Syria to Mesopotamia. They were comprised of different ethnic identities. This aspect of it can be seen in every field of the Hittite culture. Specifically the religion of the Hittites bears a lot of marks of it. They called themselves “people with 1000 gods of Hatti”. They added the gods they met into their pantheon. Pantheon of Hittites composed of gods of Hatti, Hurri, Luwi, Pala, Sumer, Babilonia, Assyria, Ancient Indian. Religious attitudes of Hittites affected by different cultures show a polytheistic structure. Sources of Hittite religion include many evidences of archaeology and philology such as temples, descriptions on palaces and cultic buildings, rock monuments, steles, sculptures, rythons and seals. There are festival texts, mythological texts, oracles and omens in the group of philological source. Our main informations about religion of Hittites come from these sources. We see representations of gods of Hittites on descriptions in archaeological evidences. Our knowledge about some other cultic activities also comes from same source. Festival texts in the group of philological sources give us information especially about cultic activities. Another main source about gods of Hittites is the mythological texts. We are able to learn their views of the universe and the celestial realm by these mythological sources. It appears that the texts had been used in religious rituals too. As understood from these sources, at the top of polytheistic religion of Hittites stand Sun Goddess of Arinna and Thunder God. Their pantheon also include a lot of gods from Hatti, Hurri, Luwi, Pala, Sumer, Babilonia, Assyria, Ancient Indian. Temples which are believed to be homes of gods were very important in daily life of Hittites. The excavations carried out in Hattusa testify to existence of many temples. Among these, Yazılıkaya Temple is of primary importance. The temple located two kilometers northeast of Hattusa includes descriptions of gods in Hittite pantheon. Besides Hattusa, archaeologists discovered many temples in Hittite sites such as Alacahöyük, İnandıktepe, Kuşaklı. Including a social structure as well as religious one, temples contained a lot of staff. A lot of documents were discovered which mention the businesses and responsibilities of these persons. Relation between humans and gods necessitates some burdens on human side. If man couldn’t do their duties for gods perfectly, they punish the human beings. One of the most important of these duties is festival rituals. Hittites have many rituals dealing with festivals. They were celebrating these festivals in temples or sacred spaces in appointed times. Besides regular rituals, people were doing other activities such as dance, music, playing etc. The magic concept in Hittite society can be divided into two types, white and black. Black magic was forbidden. Magical rituals had been done by persons who have mastered it. The rituals carried on generally outside settlements, far away from cities. Besides magical activities, oracles and omens were also spread. Fortune telling was also one of the important divine methods to solve problems in the Hittite society. Prayer texts which include a binding language between human and gods were also a prominent part of cultic life of the Hittites. There is no detailed information about afterlife in this religion. After death ordinary people were belived to go under earth and royal personalities to be god to sky, divine realm. Evidence from burial sites has suggested that both interment and cremation were practiced. After burying, remaining relatives should pray for the departed lest they return into this world , otherwise they would harm to the living. Another source that sheds light on the Hittite religion is mythological texts. From these kind of texts can be learnt about relations between gods and humans, etiological explanations dealing with nature and cosmogony. Myths had been used in the cultic rituals. Mythological texts belonging to Hittite religion come generally from Hatti, Hurri and Mesopotamia. One of the most important of those samples is the myth, called “The Missing God Telipinu”. Telipinu got angry to something and disappeared suddenly. With his departure some troubles occur in the world. A lot of rituals had been practised in order to turn the god back from the place where he went and to revive the nature. These texts were also containing the names of gods. It seems that the Hittites, coming from outside of Anatolia, included a lot of gods into their pantheon and composed them in their understanding of religion. So they built a syncretic system of beliefs. Most important part of cuneiform texts discovered in excavations shows the importance of religion in the Hittite society. Regular and appointed times for rituals were also important for Hittites. Otherwise gods would punish the people and send calamity upon them.
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Anatolian Alevism’s beliefs, its philosophy, its life style and its worldview is hidden in “cem”s. Cem is a rite which is effected by all aspirants without sexism before a “dede” or a “pir” which means spiritual guides. This kind rite and rituals which is made in the religious ceremony is a main way of the cult of Alevis. And Alevism’s rules are emphasized at the “Buyruk” which is their holy book. “Dede”s pass on doctrines which is at holy book to the aspirants as an amenability. They are religion leader which has an active part to pass on Alevism’s own beliefs and doctrines to the aspirants as orally in cem. Manifold views have been broached who they are in studies which made about Alevism heretofore. According to this, some researchers call Alevism as a culture, someones call it as a way of the life and its philosophy and the other ones call it as a belief. In this context, it will be helpful to make known what Anatolian Alevism is and its doctrines are. Also it will be helpful to approach to detect its structure of belief. In this article, firstly, it has been accentuated what meaning of “cem” and then it has been mentioned that the meaning attributed to the cem in Anatolian Alevis. In another step, it has been introduced cem’s which is collected below ten titles as content and it has been mentioned that role of cems in socio-cultural life. As a final, it has been ascertained that cems are so effective to pass on their own beliefs to the people and to practice their own beliefs in the community life. Also, it has been noted that cems are so very functional to strengthen to sense of unity as harmony between individual with society.
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There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been tried to reveal the central effect of the theory of shadows on the basic ideas of esoteric sects.
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In the Republic of Macedonia. Bektashi dervish order has its roots in the 13th century, before the arrival of the Ottomans, through the activity of the dervishes who traveled and settled in this territory. One of the most important and influential tekkes is Harabati Baba in Tetovo, built during the 16th century, which in the course of history has passed through turbulent social ordeals, but still remains a synonym of Bektashism in the Republic of Macedonia. This Tekkein its existence so far has under gone major social challenges and difficulties, but it still remains a symbol of Bektashism not only in Macedonia but also in a wider region. Therefore, the goal of this paper isto present social transformations that followed as a results of socio-political situation after the independence of the Republic of Macedonia. This situation will be presented through a musical tradition as one of the main components of this mystical and theosophical current in the Islamic culture. Music as asublimation of folk tradition and spiritual expressionis modified according to the circumstances through which this tekke has passed. Today these transformations are notice able regarding the ethnic structure and the number of followers which causes changes in the sound picture of musical tradition itself.
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The new socio-political context of the conquered nations of the Middle and Near East caused an unexpected and profound changes on the map of the religions in the area. As soon as in a decade after the death of Muhammad (632AD) the rise of Islam and the spread of the Qur‘anic message became a fact in the Eastern frontiers of the Byzantine Empire. In consequence, Christian communities living in the territories controlled by the new political power, had to answer these challenges. First hundred years after the Muslim conquest of the Middle and Near East were characterized by a separated development of both religious communities. Therefore, by the end of the Umayyad Caliphate (749 AD) we do not find any Christian document written in Arabic. The turning point happened under the Abbasid rule (750–1258). The appearance of the oldest-known Christian text in Arabic (Fi tathlith Allah al-wah?id), dated to the 755–770 AD, was undoubtedly coincidental, but significant. However, we must keep in mind that the openness of the Abbasid rulers supported both the cultural and religious exchange. The encounter between the believers of these two religions forced them to explore their differences and to face new and unexpected challenges. The faith in the one God in the Trinity of Persons and the Incarnation confronted with the Islamic approach to monotheism is one of the challenges that the Christians of the Middle and Near East had to deal with. They had to meet this challenge for at least two reasons: (1) To preserve their own communities from conversion to Islam; and (2) To expose Christian doctrine and defend the faith against the accusations of polytheism. The defense of the faith was at the heart of Arab Christian apologetic literature, which usually dealt with the following topics: (1) God, the Holy Trinity; (2) Jesus Christ: Divine filiation, Incarnation, Redemption; and (3) The authenticity of Christianity.
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Objektivna naučnoistraživačka evaluacija donedavno vodeće civilizacije svijeta, dakle islamske civilizacije, na temelju istraživanja čuvenog islamologa Bernarda Luisa, pokazuje njen kolaps, kako u oblasti vojne i ekonomske moći tako i u oblasti kulture i nauke. Pogotovu je izgleda islamska civilizacija sa svojim inherentnim podvajanjem u tri kategorije ljudi - musliman-nemusliman, rob-gospodar, žena-muškarac - daleko prevaziđena modernim društvenopolitičkim učenjem o slobodnom i građanskom društvu, ljudskim pravima, toleranciji i slično. Kroz jedno filozofsko razmatranje čovjekova bića kao takvog, ovaj rad dolazi do definicije čovjeka koja je, naravno, prihvatljiva, kako sa čisto racionalnog i neposredno spoznajnog stanovišta tako i sa stanovišta tradicionalnih teza o čovjeku. Oba ova izvora spoznaje pokazuju da čovjek, kao u biti božansko biće - koje može da bude pod utjecajem sotone, pa i sotonsko biće - zapravo obitava, odnosno njegova bit egzistira, u mitološkom svijetu. Budući da suvremeni naučnoistraživački standardi odbacuju mitološko kao nenaučno, ma kako precizne i objektivne analize da nude, u stvari se, kao takvi, ne mogu primijeniti u humanističkim, pogotovu u religijskim, naukama. Prema mitološkom opisu svijeta, iako je sam Bog dao sotoni mogućnost djelovanja protiv čovjeka, ipak je prije toga dao čovjeku mogućnost pokazivanja i dokazivanja svoje superiornosti. U tom smislu se islamska civilizacija pojavljuje kao civilizacija humanocentrične božanstvenosti i teocentrične humanosti; ako ima podvajanja, to je samo da se pospješi ta humanost i da se zaštiti od sotonskog antihumanog zagovaranja i spletkarenja. Dakle, islamska čovjekoljubiva civilizacija je, manjim ili većim intenzitetom, postojala i postoji u svakom kutku povijesti i svijeta gdje postoji briga, učenje i rad da se očuva i unaprijedi božanstvenost čovjekova bića. Ovaj rad iznosi dokaze da je ta božanstvenost mjeriva standardima empirijske znanosti i da je moguće i zaštititi je i u jednom svehumanom pregnuću raditi na njenom intenziviranju.
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In classical Islamic culture faḍāʾil literature represents one of the most popular prose genres, attracting numerous contributors from diverse and competing intellectual and sectarian persuasions from the early 8th century well into the period of the ‘Gunpowder Empires’ (Marshall Hodgson). The richness of this genre is expressed in the impressive range of themes it addresses, as well as in its complex relationship to the ‘canonical’ hadith tradition. Notwithstanding this variety, the faḍāʾil literature enjoyed an extraordinary diachronic resilience. This paper will describe the main characteristics of the genre and will present an outline of its development, along with an overview of the relevant scholarly literature. It will also explore the growth of key themes, placing them in a typological framework; particular attention will be paid to the faḍāʾil of cities and regions. Finally, this paper will present the Dalīl al-sāʾirīn ʾilā ziyārat Ḥabīb Rabb al-ʿālamīn of Imām-zāde Ḥasan in the context of the Otto¬man reworking of this genre, calling attention to the discourse of space, which created new relationships of belonging and possessing. This paper will not concern itself with the authenticity of the hadith-reports used in the work, but will focus on their deployment in the textual representation of Medina, along with their potential reception.
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Pojam džihad izvodi se iz glagola džahada (apstraktna imenica, džuhd) sa značenjem ≫truditi se≪. Njegovo pravno-teološko značenje odnosi se na ulaganje vlastitih napora na Alahovu putu, odnosno, na širenje vjere u Alaha i njegove riječi po čitavom svijetu. Individualna naknada za to značilo bi spasenje, budući da džihad predstavlja izravan put u raj koji jamči Alah.
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Dokument koji objavljujemo čuva se u Arhivi Islamske zajednice u Pljevljima, datiran je sa 10. XII 1949. godine, potpisao ga je Sado Vodopić, sekretar islamskog sveštenstva. Dokument nam svjedoči o načinu na koji je uništavana dragocjena arhiva u ispunjavanju naredbi viših organa, koji su se „brinuli” o tome da sakupe što više „starog papira” u akciji koja je trebalo da obezbijedi sirovinu za proizvodnju celuloze. Ovo je bila praksa koja se provodila u čitavoj zemlji.
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To author’s best knowledge, there has been no paper ever published on mosques and wakfs in the jamaat of Mokro under the mount Romanija. Using the unpublished documents, this work shows new data on Kara Mustafa-pasha’s and Šah-bey’s mosques in the jamaat of Mokro at the times of Ottoman and Austro-Hungarian governments in Bosnia and Herzegovina. The focus is on Kara Mustafa pasha’s endowments: inn, caravanserai, and other real property in Mokro, water system in Sarajevo, Šah-bey’s land in the village of Donji Tihomir (later called Šahbegovići) on the mount Romanija, and inn of Mehmed-pasha Kukavica in Mokro; Ćesri’s endowment in Mokro, Bijela Voda fountain by haji Alija, son of Mustafa, in the village of Hotičina. In chronological order, the paper presents court documents on wakfs in Mokro, names of officials, misuse of wakf property, litigations, and efforts of mutawallis to save wakf property. Special attention has been paid to construction of buildings on rented wakf land during the initial years of Austro-Hungarian government which, at the time of establishment of land registry in 1889, led to loss of ownership.
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Revdātu-l-džennāt fi usūli-l-i’tikaādāt
U ime Boga Dobročinitelja Milostivog! Hvala Bogu, Koji nas je uputio znanju i vjerovanju, a spriječio nas od bezvjerstva i griješenja! Božiji blagoslov nek je Njegovu časnom poslaniku i uglednom miljeniku Muhammedu, koji je poslat s najboljom vjerom; njegovom rodu, koji su preteče u dobru i njegovim drugovima, koji su ga pokorno slijedili!
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After the ancient Turkic period Oguz people have settled in Azerbaijan at the west of the Caspian Sea and from the east side in the Western Turkestan. Uygur and karluk people have taken places at the east of Turkestan, Kypchaks at the north of Turkestan. At the XI century the ethno-geographical parameters have extended to the Eastern Europe and the Asia Minor, and to the X-XI centuries the process of definition of geographical borders of Turkic ethnos comes to the end. The generated Moslem doctrine have been incorporated in the syncretic form with the national colour and perceived as the Turkic-ethnic thinking. The concepts and the gnoseological representations existing before the Moslem period were forgotten. As a result of it, the basic propagation of Islamic ideas passes from Arabs to Turkic.
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U kasnome petnaestom stoljeću narodi Europe pokrenuli su veliki val širenja koji je do sredine dvadesetoga stoljeća cijeli svijet, u manjem ili većem stupnju, doveo pod utjecaj europske civilizacije. Širenje rope krenulo je u oba smjera – sa zapada morem, s istoka kopnom.
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Sufijska duhovnost!
Kada smo se pozabavili sadržajem Bulbulistana, ugledali smo čitav jedan svijet ideja i osjećanja koji se, izgleda, svi vrte oko vrhovnog načela: Duhovni život jedina je stvarnost dostojna da se njome bavimo. Pa ipak, ovome djelu ne manjka ni razmišljanja čisto materijalističke prirode, kao što ćemo vidjeti u daljnjem izlaganju: ali ta su razmišljanja tu samo da, na neki način, posluže kao opipljiva osnova psihološkim, moralnim, političkim ili mističnim poukama kojima nas autor neprestano obasipa.
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In the X century, when numerous representatives of scientific and cultural life of Muslims appeared, a secret philosophical-political group Ikhwan al-Safa was formed whose members tried to ideologically oppose the central caliphate leading political set. Believing that it is imperative that Muslim society should move towards ideals established back in the VII century the prophet Muhammad, and that Umayyad and Abbasid Caliphates did not advocate those ideals, they tried in their works – published under the name of Rasa’il Ikhwan al-Safa (Epistles of the Brethren of Purity) – to clarify in detail their philosophical, social and political attitudes. The Epistles is an encyclopaedic review of almost all previously known scientific disciplines. They are 51 or 52, if we count the last one that offers a short overview of all the previous ones. In their Epistles, the Ikhwan al-Safa representatives wrote about a variety of scientific disciplines, such as philosophy, physics, astronomy, mathematics, geometry and music. Still, they did not neglect social sciences, and they extensively discussed the relationship between man and society, the role of government in the community, the issues of social justice, of bliss, the relationship between politics and religion, social life models, and many other topics. In this article we will try to look at the basic features of their social thought. It should be noted that the views of this group representatives significantly influenced the development of various scientific disciplines in Islam, and the way they worked had an impact on many theological branches such as Ismaili Muslims. In fact, in the Ismaili fortresses of Gazarhan, Lambasar, Shahdej, Tabas, and Qohestan, many historians have noted traces of covert activities of the Ikhwan al-Safa group members.
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The process of Arabic language standardisation was developed on bases of four corpuses, namely: the Qur’an, pre-Islamic poetry, Bedouin vernacular and the Hadith of Allah’s Messenger s.w.s. In this article we attempt to present the role of the Hadith of the Messenger s.w.s. in the process of standardisation of Arabic language, as well as the manner in which the Hadith was used in the process of codification of Arabic language by the first Arabic linguists.
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