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The note is a short report from a scholarly event: the lecture of Prof. Johannes Pahlitzsch on the law of the melkites in the Middle Ages, which was presented during the Mediterranean Seminar of the Institute of History of the Jagiellonian University on February 25th 2015.
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Modern manufacture aims to achieve considerable profit and a maximum exploitation of the raw materials. Ingredients which are prohibited by faith are very often put in nutritional items and medicine during the manufacturing proces. A Muslim is required to pay attention to the limits of the Almighty Allah and to put in his body only that which is nice, clean and halal. Alcohol is one of those prohibited items, but its prohibiton does not apply to everything which is called by that name. Likewise, the state of emergency and need differs from normal conditions. This work aims to clarify the meaning of an alcohol which is prohibited, to indicate the difference between a fermented drink and ethyl alcohol, to clarify treatment by Haram substances, and a regulation of use of alcohol and ethanol in the production of food, medicines and other.
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One of the modernization conflicts of Kyrgyz and Kazak society is discussed in this article. It is the conflict between traditional religious activities, post-Soviet Islamic revival and fundamentalism. The Islamization process in Central Asia started during the Mongol Era (13th–16th centuries). The nomadic population was also influenced by Sufi tradition in Central Asia that goes back to the 12th century, but it was labeled as shamanism during Soviet times. After the democratic changes and the declaration of religious freedom, some elements of this 1000-year-old tradition have been revived or revitalized. But the so-called official Islam, sponsored by Arabic states, has turned against the popular version of Islam by using the Soviet label of shamanic tradition. In reality, people practicing these traditions are devoted Muslims, they consider them to be pure Islamic traditions. But nationalist or ethnic religious movements, as well as urban esoteric practices, also incorporate elements of this tradition to legitimize their activities. This creates a very complex situation and a growing hostility between fundamentalist and traditional religious groups.
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In our work, Pre-Islamic South and North Arabia wrinting by Mahmut Kelpetin is presented.
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İksîrü’s-seâdât fî esrâri’l-İbâdât was written by Burhaneddin Ahmed es-Sivasî who is one of the most important figures of Turkish Islamic history and a scholar, sufi, poet, judge and ruler on the year h.798/m.1396 in Sivas. In this book, mysteries of the worship are explained after three complementary introductory chapters regarding the conception of being. The author first deals with the being, its nature and its reason in order to clarify the mysteries of the worship in human mind with a meaningful framework. Then he explains the mysteries of worship by means of verses from the Quran and hadiths. Kadı Burhaneddin interprets the real meanings of worship for human being with the concept of poise. He thinks that worship is the most important means that secure human being against deviations from poise. Putting forward why the religious orders are imposed is a scholarly activity and this activity is broad enough as comprising all religious decrees. Wisdoms, beauties, benefits and utilities within religious orders are known through this activity. This book which is the basic reference of our paper can be included within the scope of the science of hikmetü’t-teşrî (reason of legislation) that explains the causes behind the orders and prohibitions of the religion. Some explanations put forward here should be evaluated having regard to theories of appearance and manifestation.
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Addressing the root causes of conflicts among people, peace practitioners attempted to present their peacebuilding models in order to build peace in a context of fighting individuals, groups, and societies. Islamic faith-based peacebuilding that is derived from the main sources of Islamic thought – the Qur’an and the Sunna – is the model by which Muslim peacebuilders have tried to solve the problems of Muslim world. The outstanding figure of Islamic peacebuilding is Prophet Muhammad, as he is introduced to be a perfect role model for all humanity in all times. Therefore, we have a glance at the Prophet’s tradition in order to illuminate how he behaved in a multicultural and multireligious environment of Medina while attempting to build an integrated community. Dialogue was atactic that the Prophet used in dealing with people by reciting the glorious Qur’an and issuing the Charter of Medina to unify the diverse society of Medina under a new culture of Muslim brotherhood and Umma.
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Sünbül Sinan is the founder of the Sünbülliye arm of the Khalwatiyya sect. He as affiliated to Jamâl Halveti on the path of Sufism. After his death, he became a sheikh at the Koca Mustafa Pasha dervish convent. From this date until his death, he continued to show the right way in this dervish convent which is memorialized by his name. He comprehended the Bayezid II, Sultan Selim the Stern and Süleyman the Magnificent, and died in Istanbul in 1529. His funeral prayer was made by Kemalpaşazade in the Fatih Mosque and buried to the burial chamber of the dervish convent. Our study was prepared on the basis of an Arabic copy of the book written by Sünbül Sinan.
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After the quite shocking new theories on early Islam in 1970s (Patricia Crone, John Wansbrough), a new wave of theories arose after 2000, this time mostly by German scholars. Many of the new theories are contradictory and did not find broad support among academic scholars, but some have drawn broad public attention. This contribution gives a summary of the major new theories and concludes with a critical analysis, giving priority to serious research about Qur’an manuscripts and interpretation.
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Religious and educational inspections during the Austro-Hungarian rule were performed by the Islamic community of Bosnia and Herzegovina in cooperation with the Provincial government. These were regular controls of work in Islamic religious school that were mostly reduced to formal control of the teaching process, due to the fact that the controllers were not able to objectively review all the approaches that were used in the study of individual subjects during their short stay. This paper discusses the control of work in Islamic religious schools in the cities of northeastern Bosnia during March and December 1909. At the request of the Resul-ulema Mehmed Teufik ef. Azabagić the control was performed by the members of the Ulema Medžlis, Munib ef. Korkut and Mehmed Džemaludin ef. Čaušević. They made extensive reports that the Reisul-Ulema forwarded to the Provincial government. In this paper the parts of these reports that refer to Gračanica are singled out, specifically the observations on the situation in the “Osman-kapetan” madrasah, the maqtab ibtidaja, the three female sibjan maqtabs and the teaching of Islamic religion in the public elementary school. Keywords: Gračanica, Islamic community, “Osman-kapetan” madrasah, Austro-Hungarian
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Institution of surety is an integral component of the Islamic legal tradition. Sharia law recognizes two types of surety, or kefâlet: for a person and for material property. Collective surety gradually developed as a part of the administrative and judicial practice in the Ottoman Empire. The application of collective surety as means for establishing and warranting the security in the provinces is known in the historiography. In the paper, examples of a different legal practice are researched – collective suretyship predominantly concerning the financial transactions. Ottoman sources produced in the provinces and by the central administrative institutions were analysed. We examined cases dating mostly from the 18th century, connected with the sancak of Semendire, the eyâlet of Bosnia, and other Ottoman provinces in Europe. Special attention was given to the connection between the institution of collective suretyship and mercantile enterprises. The collective suretyship in front of the sharia courts and in the cases of joint appellations testifies to the increasing importance of local communities and reflects their transformations and the ways of their representation in front of the local and central authorities. These changes often led to the establishment of local communities’ territorial jurisdictions, and they were greatly influenced by the Ottoman taxation policies. Through ever closer and more complex association and grouping (based on confession, territory, or financial interests), the non-Muslim population succeeded to successfully counter local structures of power and to gain access to important capital flows.
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This paper examines the perceptions and the politics of representation of Muslims in Serbian ethnology during the period of the Kingdom of Serbs, Croats and Slovenes. The analyzed textual data consists of three monographs published in the second decade of the 20th century. Three levels of analysis – discoursive, theoretical-methodological and conceptual – have been conducted for the purpose of attaining clearer insights into the meaning, content and procedures of scientific argumentation, along with the observation of potential significance and certain flaws of the examined texts. The criteria for selection of the analyzed publications were as follows: 1) that the topics, content, and forms of argumentation put forward in the examined texts correspond to the domain of national science, whose goals were to define the identity and defend the interests of the nation, while simultaneously paving the way of its moral, political and intellectual development under the banner of modernity; 2) that the publications were entirely, and not only partially, focused on the themes peculiar to the ethnology of Islam, i.e. on the cultural life of Muslims residents of the Yugoslav Kingdom; and 3) that they were published in Serbia. In as much as they reveal more about the observer than the observed, the here analyzed texts uncover some important features of historical conditions, the imperatives of the era, as well as some basic values which shaped the horizons of insight of the Serbian national science at this period.
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The text is aimed at exploring, with a limited amount of details, the way in which various open sources,both from the Middle East and the Western World (U.S. and Europe) had described and analyzed the battle for Mosul, fought between October 2016 and July 2017 by Iraqi, Kurdish and international forces against the so called Islamic State (or SI). Main stages of the battle are taken into account, together with some problems and sensitive topics open sources have properly identified: that of large numbers of civilian casualties; the fact that the final results of the battle for Mosul are strongly enhancing Iranian influence in the Greater Middle East;possible and probable changes of the political and military behavior of the Islamic State; and some policy recommendations aimed at soundly stabilizing the Mosul region and denying SI any serious chance of revival.
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The relationship between Al-Qaida and Daesh is of utmost importance for the global dynamics of terrorism since both cherish a radical Salafi -Jihadi ideology that has as a final goal to rule the world and establish the Caliphate. Furthermore, they have a worldwide audience, prone to implement their sectarian and highly anti-Western agenda. The proclamation of the Caliphate in June 2014, subsequent policy to establish worldwide provinces, and involvement in a spate of attacks targeting the West have given Daesh prominence in the competition to lead the global Jihad movement, in relation to Al-Qaida, whose activity has been marred by geographical isolation in AFPAK, static leadership and loose association with affiliated groups. Nonetheless,the relatively rapid decay of the caliphate in Syria and Iraq and inconstant success of Daesh franchises has helped promote AQ policy of cautious infiltration in areas of interest and viability of long-time plans to establish the Caliphate. To date, the two Jihadist entities cooperate on the tactical level, with the possibility of cooperation at strategic level if one of the supreme leaders is killed or in case of need to cope with a deadly setback of the Jihadist cause. Notwithstanding Al-Qaida and Daesh relevance, developments underway on the global Jihadist arena are pointing to future evolution towards a multi polar order, with several competing groupings and the phenomenon of foreign fighters as a persistent and multi fold menace to world security.
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Conversion into Islam in general is anyway an important historical question, sufficiently illuminated so far. From the studies that had been published by now, and which dealt only with Bosnia and Hercegovina, one could notice several view points. These have to do with the begining, intensity, motives and circumstances under which this process developed, as well as ethnical and confesional structure of the population, that was converted to Islam. To illuminate the question in its entirety it was necessary in our oppinion to do some research into the individual narrow areas, which are also limited terms of time. Therefore, this study deals only with this problem in the region of the North - East Bosnia and a part of the Bosnian Posavina, including the period till the end of 16ct. Examining turkish inventory defters which are the most important source and have not been utilized so far in the papers at all, one can say that from our view point the Moslems of Bosnia and Hercegovina accepted Islam from the Bogumils, as well as some stand points after which mainly Catholics accepted Islam, should be corrected.
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The adhan (‘the call to ritual prayer’) originated in Mecca in the seventh century, when it was, by order and instruction of the prophet Muhammad, for the first time, in an exceptionally lovely voice, melodiously performed by Bilal ibn Rebbah, also known as Bilal the Ethiopian. Over time, it became the symbol of testifying to the belief that there is only one god, Allah, and that Muhammad his prophet calls to Islam, as a sign of establishing power over a newly-conquered territory. With the spreading of Islam, the practice of salat, and thus the adhan, has been performed today, in addition to the salat, it is also performed when ritually naming newborns. In the areas which are dominantly inhabited by the Bosniaks in Serbia it still continues to be performed from the beginning of the 15th century. Viewed from the aspect of music, during the performance of an adhan we note the prevalence of various melodious patterns, depending on whether the Turkish or Arabic religious school predominates. The aim of this paper is to point at the importance and role of the adhan in the culture of Bosniaks, and thus argue for its inclusion in the school curricula for music education teaching in elementary and high schools. For this purpose, I use the existing scholarship on this topic recordings of interlocutors, ethnomusicological recordings of performances, as well as the analysis of curricula. I hope that this research will provide a contribute to expanding knowledge of the role of adhan among Bosniaks and understanding this form of Islamic spiritual music.
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Very often, we use the concept of peace and its various derivatives, most often in the form of an ideal to which we aspire. In a broader political context, we understand this concept in terms of absence of conflict, violence and war between nations and states; in a social context, in terms of the stability of relations among different social classes, or in a psychological context, in terms of striving for inner harmony and contentment. Peace is always desirable and is often associated with religion, which is either given credit to its establishment or blamed for its absence. This paper attempts to analyse the role and responsibility of Islam in the peace-building process. It analyzes whether the absence of peace is the result of the proper use or abuse of religion, who is responsible for possible abuses, and how religion could help in case of disturbance of the peace. In search of answers, the paper also offers a review of the notion of peace in the fundamental sources of Islam.
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The paper focuses on the celebration of Ramadan Bayram and the organization of the feast Bayram sofra in Belgrade. The Islamic Community of Serbia and the Cultural Society of Muslims in Serbia – “Gajret”, have been organizing the Bayram sofra since 2009 as the celebration which symbolizes the end of the Ramadan fasting. The celebration is held in the public space in front of the Bajrakli mosque in Belgrade. Since it is organized as part of the celebration of Ramadan Bayram, its meaning can be observed and analyzed in a religious, but also in a broader social context. In this paper, we observe the Bayram sofra in the context of learning about Islam, as the minority religious community, but also as an event which initiates interreligious dialogue at several different levels. Thus, we focus on identifying the elements of dialogue between the Islamic community and other religious communities, as well as the citizens of Belgrade, relying on some theoretical concepts of interreligious dialogue. The ethnographic research of the Bayram sofra started in 2020 with the main focus on the social and religious elements of Ramadan Bayram and the role of this religious festival in enhancing the visibility of this religious minority in Serbia.
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Mutual relations between communities of the West and the East have always been accompanied by the evolving mutual influences. The development of science in Europe has for a long time been encouraged by the influence of Arab culture on the same type of events in other communities. While Arabism in Europe spread selectively, Arabization occured uncontrollably with upredictable causes and consequences, due to the unwillingness of Arabs to constitute Western studies as a scientific field, which would have the same role as Oriental Studies have had in the West for centuries. Linguists are, above all others, bound to find appropriate names for new achievements, names that will be clear enough to be widely accepted. In completing the Arabic vocabulary with new terms, a prominent place belongs to adjustment which largely coincides with what is implied by the meaning of the word Arabization, and which is intended for a process through which we receive Arabized words. It is desirable that research on the West is conducted by academic educational institutions through programs that would enable objective acquintance with the West and its basic cultural and civilizational characteristics of past and present. This science should be named Occidentology. Selectively adopting external values, the Muslim community should, in developing Occidentology, remain faithful to its own values accepting, with certain criteria, the true values of the others.
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Review of: Almir Fatić - M.M. El-A'zami, Historija kur'anskoga teksta – od Objave do kompilacije. Koparativna studija sa Starim i Novim zavjetom, s engleskog preveo prof. dr. Džemaludin Latić, El-Kalem, Sarajevo, 1435. god. po H./2014. – 479 str
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Makrīzī, who is considered one of the great historians of the Mamluk period, is known for his support for siyeru as well as his adherence to the Arab asabiyya and for his dissident attitude. Makrīzī, who wrote works in various fields of history, also discussed the Abbasid State in Kitâb al-Sulûk, which is among them, with its main lines. His findings and comments here are worth considering as they reflect a different view of the history of this state. Because Makrīzī is an interesting historian who dared to criticize the Abbasids by going beyond the views of the general public in a medium where some members of this dynasty were brought to Egypt and declared as caliphs after the Abbasid State was destroyed and the society and the ulama(scholars) showed great respect and kindness to them. Therefore, Makrīzī, who is the founder of the Egyptian historiography school and a knowledgeable historian, as well as these features, his brave attitude and opposing attitude make it important to reveal his determinations and evaluations about the Abbasid history. In this study, first of all, Makrīzī, his personality and his historiography were discussed. Particular emphasis was placed on the fact that he was a member of the Ulama family, his good education and his vast knowledge on historiography.
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