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Quantum Islam: Towards a new worldview

Quantum Islam: Towards a new worldview

Author(s): Murray Hunter,Azly Rahman / Language(s): English Issue: 1/2015

In concluding our essay on Tawhidic-Singularity as a new philosophy of Islam, we proposed that Muslims need to interpret the core teaching of One-ness from a kaleidoscopic perspective. We asked readers to reflect upon the applicability of Chaos or Complexity Theory to view Islam as an organic and living religion inviting its believers to look at the concept of One-ness as the manifesting of Many-ness. In this essay, we go deeper into the discussion of the soul of the Quran itself and how Muslims could perceive and read it as a postmodern text with multiple-level meanings based on his/her unique life experiences. We wish to propose the worldview of “Quantum Islam,” as a new way looking at this cultural belief system. We invite readers to think of Islam as more than just unquestioning faith and rites and rituals but as an evolving text to be made alive. The idea of a “living Quran” is a means of perceiving and feeling one’s existence as a world of interconnectedness. This world of deep personal connectivity is a world of the physical, emotional and spiritual self as it exists in the realm of the Universal self as a world designed as a Quantum being in itself.

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ISRAILIJATII TEFSIR

ISRAILIJATII TEFSIR

Author(s): Safvet Halilović / Language(s): Bosnian Issue: 03/2005

The term israiliates is frequently mentioned in tafsir literature. Scientists relate the origin of israiliates to the early period of Islamic history, to the time of scholars, when some of them, searching for some extra knowledge and details from the narration about the Messengers and earlier peoples, turned to the words of the followers of the Holy Books (ahl al-kitab) who converted to Islam. Because of an easy acceptance of israiliates lots of unusual and illogical things concerning israiliates, which have nothing in common with Islamic belief, settled to the bottom of Islamic heritage, in its broader sense, and especially into tafsir heritage, in its narrower sense. In this paper, the author analyses linguistic and terminological meaning of the term israiliates, their classification, and the view of them that should be taken.

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NAJISTAKNUTIJI HAFIZI U VRIJEME VJEROVJESNIKA, S.A.V..S.

NAJISTAKNUTIJI HAFIZI U VRIJEME VJEROVJESNIKA, S.A.V..S.

Author(s): Halil Mehtić / Language(s): Bosnian Issue: 03/2005

Qur’an is Allah’s last Book of Revelation passed through an angel named Jibril to Muhammed s.a.v.s. and to all humanity. Out of the Qur’anic text and the Prophet’s s.a.v.s words we can understand that Allah, the Sublime, guaranteed its preservation. Learning the Qur’an by heart (hifz) is one of the ways of preserving the Qur’an. The first hafiz was the Prophet s.a.v.s. himself and he encouraged ashabs to memorize the Qur’an. Many of the ashabs followed his lead. Bearing in mind the Messenger’s s.a.v.s. praise for a huffaz Muslims keep this practice alive to the present day. Islamic scholars have a difference of opinion over the number of ashabs who knew Allah’s Book of Revelation by heart in His Messenger’s lifetime. We decided on the seven ashabs mentioned by Imam Bukhari in his authentic Hadith collection (Sahih) and based on three different chains of transmission Their names are: ‘Abdullah bin Mes’ud, Salim mevla Ebu Huzejfe, Mu’az bin Jebel, Ubej bin K’ab, Zejd bin Sabit, Ebu Zejd and Ebud-Derda’. In this paper we represented them right in this order bringing out some of the most interesting details from their lives we found available.

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ИСЛАМСКИ МИСТИЦИЗАМ – СУФИЗАМ

ИСЛАМСКИ МИСТИЦИЗАМ – СУФИЗАМ

Author(s): Dragan Novaković / Language(s): Serbian Issue: 137/2011

Basic concepts of Sufism are introduced along with pointing out that the cause of occurrence of that original learning should be sought in gradual distancing of the Islamic state and its leaders from the great moral ideals and value system set by the Prophet Mohammed and the first caliphs. The established periodization starts from the classical period dominated by excessive influence of some scholars and the tendency of respecting local traditions, continues with the medieval period marked by systematization and achieving the peak of Sufi thought through acting of a number of great mystics and ends with the modern period characterized by its prevalence and enormous global impact, adapting to constantly changing conditions and efforts for giving an adequate response to the challenges of colonialism, which inevitably led to gradual weakening of Sufism. Overlapping between mysticism, Hellenistic philosophy and other religious systems is also pointed out, as an inexhaustible source of new, original and creative theological syntheses, that significantly dynamized the already established Islamic doctrine prone to repeating fixed patterns, as well as a great contribution of Sufism to the spread of Islam in different parts of the world.

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OSOBE KOJE ĆE DOBITI DVOSTRUKU NAGRADU

OSOBE KOJE ĆE DOBITI DVOSTRUKU NAGRADU

Author(s): Fuad Sedić / Language(s): Bosnian Issue: 8/2016

Every day a believer does and performs that what he was commanded and turns away from what is forbidden, because he longs for Allah's pleasure and Jannah. A part of Allah's mercy to His slaves is that deeds are multi-valued in Islam, so some deeds are rewarded ten times, some of them seventy times, and a prize for some deeds is known only to Allah. This work aims to highlight the specificity of individual deeds and their doers who will be doubly rewarded, according to the texts from the Qur'an and Hadith. Among these people are the followers of earlier heavenly Books who believe in Muhammad's, peace be upon him, mission; Muhammad's wives/ The Mothers of Believers; those who seek knowledge; reciter of the Qur'an that recites it with difficulty; one carefully listens to the Friday sermon (Khutba); the worshiper who prays on the left side of the mosque; the one who leads the congregation and Muezzins; the one who prayed with Tayammum, and repeats his Salah when he finds water, and others that are mentioned in the paper. It is necessary to mention what the most famous commentators of the Quran said about the verses which deal with this subject, such as Ibn Kathir, alQurtubi and others, as well as to benefit from the most famous commentaries of Hadith collections, and scholars who have written on this subject, such as Imam Suyuti and others.

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Az iszlám Közép-Ázsiában. Változatok egy vallásra

Az iszlám Közép-Ázsiában. Változatok egy vallásra

Author(s): Gitta Szekér / Language(s): Hungarian Issue: 06/2018

The paper reviews the history of Islam in Central Asia and its form of Islamic practices, both “mystical Islam” and so-called “folk-Islam”. The text examines the importance of oral narratives and their sociocultural constructions within its particular context. While the presence of Islam in certain parts of Central Asia dates back to the 17th century, the spread of the faith in regions that are now the modern states of Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan and Kyrgyzstan, was, in actuality, a gradual process. We can talk about the case of Islamisation in multiple waves. The first section of the paper aims to present the main historical events, including Bukhara, “the Mecca of the East”, and the importance of the “Central Asian Golden Age”. It reviews the Soviet era (together with the birth of the modern nations within the Soviet nationalities policy), the shaping of Islamic practices during this time and the effect of both the “underground Islam” of the Soviet times and the foreign impact in the Islamic discourse of these independent states beginning from the Nineties. It assesses the rebirth of Sufism in a national context and the possible influence of foreign jihadi movements. The second part of the research seeks to demonstrate the religiously diverse nature of the region and its encounter with Islam. It notes the effect of certain Shamanistic rituals and beliefs that shaped the religious practices, such as the Osh Bibiyo (and, through this, women’s possible empowerment by their leading role in healing and religious rituals), that is now an organic part of Islam in the region. By exploring the spiritual past of Central Asia, the paper aims to prove the deep implantation of Islam into the life of the people, though with peculiar local characteristics.

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Muhammed Hamîdullah’ın Mescid-i Aksâ’nın Yerine Dair Görüşlerine Eleştirel Bir Yaklaşım

Muhammed Hamîdullah’ın Mescid-i Aksâ’nın Yerine Dair Görüşlerine Eleştirel Bir Yaklaşım

Author(s): İsmail Altun / Language(s): Turkish Issue: 1/2018

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and considered to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations.Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations.

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Horasân Valisi Ḳuteybe b. Müslim el-Bâhilî İle İlişkilendirilen Katliam ve Zulüm İddiaları

Horasân Valisi Ḳuteybe b. Müslim el-Bâhilî İle İlişkilendirilen Katliam ve Zulüm İddiaları

Author(s): Yunus Akyürek / Language(s): Turkish Issue: 1/2018

Qutayba ibn Muslim al-Bāhilī is one of the leading soldier-bureaucrats of the Umayyads period. During the time he served as the governor of Khurāsān, he consolidated the Umayyad’s rule in Tokharistan and Transoxiana provinces, and expanded the borders of the state to China by conquering the Kashgar region. His activities for conversion of the people of the conquered regions have great importance in the history of Islam since the intense relations of the Turkish people with Islam fell upon the time of his governorship. It is possible to argue that by introducing the religion to these people Qutayba had played an important role in their conversion to Islam. It is also known that he had sent a delegation to the emperor of China for the same purpose. However, despite all his achievements, it is seen that the academic studies about Qutayba in our country are very rare. Besides, some of the recent studies about him claim that he was a fraud, a trickster, and an untrustworthy person in his military activities; and had committed mass murders and massacres, persecuted innocent people, destroyed and burned the cities of conquered lands. In this article, it is examined that whether these claims and accusations have their justifications or not by consulting the main sources. In fact, what is expected from constructive criticism in this subject and every other area is to clarify the matter and make it more comprehensible of its context. However, it should not be forgotten that some conclusions over Qutayba in these studies might have been drawn to quickly in order to manipulate the conquest movements of the Umayyad period.Summary: The religious interaction and change taken place in the Arabian Peninsula with the emergence of Islam and with the political, military and cultural activities of the Muslims performed during the periods of Prophet Muhammad and the Rāshidūn (rightly guided) Caliphs had significant effects upon the lands of Iraq, Syria, Egypt and Khurāsān where the ancient civilizations located.The success made by the Muslim-Arabs in such a short time is accepted of course as one of the important events of world history. The message of Islam spread rapidly with their extraordinary efforts, and reached quickly in the early days of Islam to the Amu Darya/Oxus River, which is considered to be the natural border between the Iranians and the Turks (Iran and Turan).Although the Turks who had been struggling to dominate the region for centuries gained an opportunity with the disappearance of the Sasanian Empire from history, they could not take advantage of this new situation because of their lack of political unity and a strong state, and the power held by the regional Turkish Sultans were not enough to make their dominance happen. In this conjuncture, the Muslim-Arabs who appeared in the stage of history in a relatively late period but had the ideal of being a regional and a global power had rapidly realised their political and military activities called “conquest” in the Islamic historical sources. When it comes to the period of Caliph ʿUthmān, it is seen that the conditions were very suitable for passing to the east of the Oxus River where the Turkish elements lived intensively. At the time, the absence of a strong Turkish state in the region, and China’s occupation with its own internal problems made an important contribution for the Muslim-Arab capture of the region. In this region, which is called as “Transoxiana” in the Arabic sources, it is seen that the Turks organized their political structures as city-states and regional sultanates. In the north-eastern parts of this region, there was a strong Turkish State called the Turgish State and it provided political and military support to the people of the region who rebelled occasionally the Umayyads.After solving the internal problems of the state largely and suppressing some dangerous revolts, the Umayyad Caliph ʿAbd al-Malik ibn Marwān became capable of initiating military activities beyond the borders of the state. Nevertheless, the period when the actual conquests were made was the period of his son Walīd (86/705-96/715). It is seen that the conquests made in his time were permanent, and the people who lived in the conquered lands accepted Islam to a large extent. The conquest made during Walīd’s time which extended from Kashgar to the Pyrenees, realised at an unprecedented pace. The most important name for the eastern side of the conquests is undoubtedly Al-Ḥajjāj ibn Yūsuf. Ḥajjāj (75/694-95/714) who acted as the supreme governor of Iraq for nearly twenty years, had achieved important successes in the regions of Transoxiana and Sindh located in the eastern part of the country by the hands of his appointed governors. However, many governors appointed by him to Khurāsān from 75/694 to 86/705 with the hope of reaching his goals in the east could not meet his expectations because of the political, social and economic problems that existed throughout the country, and because of the resulting rebellions in the regions that these problems caused.These unwanted conditions continued to be seen in the region until he appointed Qutayba ibn Muslim as the governor of Khurāsān (86 / 705-96 / 715) who was one of the young commanders and administrators educated by Ḥajjāj personally. Qutayba known as having a close relationship with Ḥajjāj and consulting him when taking important decisions acted in this direction throughout the time he stayed in this position.It is known that the internal conflicts in the region continued during the time when Qutayba was appointed as the governor of Khurāsān. However, he had brought together northern and southern Arabian tribes living in the region with religious, political and economical suggestions and had succeeded in persuading them for military activities that he decided to operate beyond the Oxus. For the Umayyads, these military operations were justified, because the regional sultans who ruled in the western and eastern sides of the Oxus repeatedly violated the agreements they had made before. The tendency of the people of Turkic, Iranian, and Tajik origin who were the real owner of these lands and lived in both sides of the rich Oxus basin for many centuries to violate these agreements was in fact result of a great concern. They now realized that the Muslim-Arabs who followed a systematic settlement policy in the region came to their lands this time without any intention of going back. Even though Qutayba followed a fair and reasonable policy towards them, they violated their agreements with him, formed alliances among themselves and waged military campaigns against Qutayba not to be the subjects of any change in their religion, worldview, and perception of existence.Qutayba, who is believed to have spent his its utmost efforts to make the religion of Islam and the Umayyad political cause permanent in the region under these unfavourable conditions, has been recently criticized by some researchers. The criticisms intensify around the claims that he persecuted people, committed massacres, and behaved unfaithfully by breaking his promises that he made with people. From the perspective of our own times, it is possible to think that sometimes he had taken extreme measures in punishing the sultans and the persons who raised armed struggles against him and caused riots by violating the agreements. However, when the period is compared with the others, it can be easily said that the Umayyads showed in these and other remote areas a considerable amount of tolerance that they had never shown it in their internal conflicts. It is a known fact that he generally clashed with the ones who disrupted agreements, sought help from external forces, established alliances against them, and refused to pay taxes. Based on historical sources, it does not seem to be possible to say that while doing these activities in the region, Qutabya did not behave entirely in a way that his behaviour could be classified as massacres committed against innocent civilians. On the contrary, it is known that Qutayba had given many chances to the people of the region in administrative and military affairs. As a matter of fact, he ruled the city of Bukhara for 20 years with a Turkish ruler whom he appointed and supported, and he included in his army a union of twenty thousand cosmopolitan soldiers assembled from the people of Bukhara, Baykend, Chach and Samarkand and paid a regular salary to them.The fact that his grave known as the “Imam Shaykh Qutayba Tomb” was turned later into a shrine and visited by the people even today despite the passage of long centuries after his death shows that he has been loved by the people of the region and that they have always considered him as a conqueror-bureaucrat who spent his life for the ideals of his religion.

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O ESENCIJALNOM JEDINSTVU VJEROVANJA I DOBRIH DJELA

O ESENCIJALNOM JEDINSTVU VJEROVANJA I DOBRIH DJELA

Author(s): Hasan Džilo / Language(s): Bosnian Issue: 75/2018

This article discusses a topic of the essential unity between the act of believing and the act of doing within Islam and in the light of the Qur'anic teachings. We are here concerned about a type of religious experience that has not yet been discussed. Believing and doing good deeds are related within the most intimate link and there is not a thing that can come between the two. The relation between the two is such that it is impossible to make one of the primary importance and the other of the secondary. Just like the act of doing is not possible without the idea as its guiding line which designs it, thus the act of believing is not possible without good deeds. It is the good deeds that make the faith a dynamic, not a static fact. Not only in disclosure and love, but also in good deeds, in experience that makes it a historical fact is that something that lifts it above experience and above historical. Good deeds are an open perspective as the Messenger s.w.s. himself defined it.

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Emevîlerde Haccâc b. Yûsuf Döneminden İtibaren Mevâlîden Cizye Alınması ve Arka Planı

Emevîlerde Haccâc b. Yûsuf Döneminden İtibaren Mevâlîden Cizye Alınması ve Arka Planı

Author(s): Yunus Akyürek / Language(s): Turkish Issue: 1/2019

The Umayyad State is widely criticized in the West as well as in its own region. Actually, this is normal situation. Because Hijaz Arabs who had no state experience, built a multinational state in short period of time. Yet, this caused serious matters. The fundamental point of the criticism is the payment of tax, also called jizya, which is taken from residents (mawālī) of Khorasan and Transoxania. However, in most studies on this subject, it is understood that the jizya taken from mawālī is combined jizya and kharja, which is different type of tax. Although mawālī was tested for whether it passes religious criteria in critic periods or not, this situation did not last throughout the entire Umayyad history. It was continued for fifteen and twenty years. In this period, it was understood that the jizya tax taken from the mawālī, was caused by the unlawful practices of some regional governors, most of them were non-Muslim local tax officials and all their purpose was to collect the amount of combined jizya. It cannot be said that the Umayyad caliphs officially ordered written instructions in order to take the conceptual sense from the mawālī part. But some Khorasan governors, who detected that taxes were decreasing, blinked at the collection of the jizya from the mawālī.

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تحقيق (( رسالة حبل الله المتين في عقيدة الشيخ الأكبر محيي الدين)) لحسين بن طعمة البيتماني

Author(s): Halil İbrahim DELEN,İyat ERBAKAN / Language(s): Arabic Issue: 1/2019

Abd al-Ghanī ibn Ismāʻīl al-Nāblusī who is a strict follower of Ibn al-Arabī, is accepted as one of the leading sufis of his time. The treatise “Risāla Ḥablullah al-Metîn fī Akīde eš- Šayḫ al-Ekber Muḥyī l-Dīn” -which was written by one of his students- shows the position of a significant sufi movement in Damascus gathered around the views of Ibn al-Arabī in the 18th century. It is understood from the beginning of the risalah that Nâblusî had a special lecture circle in Damascus in order to teach theological views of Ibn al-Arabī. In this circle, Ibn al-Arabī’s views were read and tried to be proved as they are appropriate to Sharia’h. This shows us the most important feature of sufi environment in Damascus at that time; that al-tariqah and al-sharia’h were taken together, in other words they were compromised. For this reason, in Sufi environments of Damascus we cannot witness rituals / practices which appeared in other sufi movements. The fact that the author criticizes behaviours of some sufis of his time -which they exhibited with the aim of reaching Allah although they contradict to Sharia’h- also confirms this situation. Due to this sensitivity, when he was asked about his opinion, he was attentive to evidence it with the verses of Quran and narrations of Prophet (pbuh), to present his loyalty to Islamic legal texts. The author who was one of the significant sheikhs of Damascus, wrote the aforementioned manuscript-as he also stated at the beginning- in order to correct misperceptions, to teach his disciples authentic knowledge about faith before they take sufi training and to express the true belief sytem of sufis in the light of evidences. We understand that he recommends his disciples to reach the khawas rank which Ibn al-Arabī reached, to be able to divide the faith of awam (commons) and khawas (exclusives). The author emphasizes the importance of conversation with righteous believers in order to settle true principles of faith in the hearts of disciples and explain the truth in the face of their troublesome situations and discourses. After applying the true faith, the author concludes his treatise by mentioning righteous deeds which a sufi disciple needs, by documenting them with the verses and ahadith.

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Wahhabi Propaganda in Morocco during the Reign of Sultan Sulayman (1792-1822) as Reflected in the Sources of His Era

Author(s): Marek M. Dziekan / Language(s): English Issue: 1/2018

Wahhabism is a fundamentalist branch of Islam, which was founded in the eighteenth century. It built its stronghold mainly in the region where it was established, on the Arabian Peninsula. Attempts to spread and gain popularity elsewhere in the Islamic world were made by various rulers from the House of Al Su’ud, but never yielded any great results. One such attempt was a letter sent in 1811 by Abd Allah Ibn Su’ud to the ruler of Morocco, Sulayman (known for adopting Salafi ideas), in which Ibn Su’ud elaborated on the nature of his religious doctrine and encouraged its adoption. These events were described by the most important Moroccan historians of the nineteenth century, including Al-Kansusi, Az-Zayyani, and An-Nasiri. This article is an attempt to recapitulate and arrange these records in order.

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Kur’an İlimleri Bağlamında Erken Dönemde Nesh Algısı: Hâris el-Muhâsibî Örneği

Kur’an İlimleri Bağlamında Erken Dönemde Nesh Algısı: Hâris el-Muhâsibî Örneği

Author(s): Hekim Tay / Language(s): Turkish Issue: 51/2019

Naskh is one of the main issues of tafsīr, kalām, and fıqh. Naskh is closely related to the Qur’ān history because of its importance. The Prophet, the companions and the revelation period of verses appear to be determining factors in naskh. In the first centuries, rather than the existence of the naskh, its scope and quality were examined. Undoubtedly, this situation was closely related to the fact that there were not any views that did not accept the existence of naskh in the previous period. The idea that the naskh was not realized in the Qur’ān has emerge and the supporters of this thought increased to a considerable extent in the later period. One of the early period scholars who expressed ideas about the naskh was Hāris al-Muhāsibī (d. 243/857). Muhāsibī, who was known for his asceticism, lived in a period in which faith and fiqh sects emerged and formed. Muhāsibī wrote many works in different areas. In this works, various subject of the Qur’ānic tafsir were discussed. One of the basic subjects being emphasized is naskh. In this study, in general, the problem of naskh and Muhāsibī's naskh understanding will be investigated with various aspects.

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Ebû Şekûr es-Sâlimî’nin Hilâfete İlişkin Görüşleri

Ebû Şekûr es-Sâlimî’nin Hilâfete İlişkin Görüşleri

Author(s): Mehmet ÜMİT / Language(s): Turkish Issue: 51/2019

The Caliphate/Imāmate was one of the most important issues among the Muslims following the death of the Prophet. This issue, especially with Shia, has been moved from the political area to the theological area. As a matter of fact, the Sunni theologians probably with the influence of Shiite scholars, included the Imāma/Khilāfa issue in their kalami issued and gave place to it in their works. One of them is the theologian Abū Shakūr al-Sālimī (d. after 460/1068) from Samarkand region. In the Ḥanafī biographical books, there is not much information about the life of Abū Shakūr. On the basis of some of the information given in his own work al-Tamhīd fī bayān at-tawḥīd, it is estimated that Abū Shākūr was born at first half of 5th century of the Hegirah (11th century). In this work, Abū Shakūr mainly dealt with the following issues: the mind/reason, the existence of Allah, the oneness of Allah, the names and attributes of Allah, miracles, revelation, the Miraculousness of Qur’an, literal kalam-spiritual kalam, the conditions of faith, caliphate and imamate, Ahl as-Sunnah, Ahl al-Bidʻah.As the title implies, in this paper, we will try to put forward the views of Abū Shakūr al-Sālimī on Khilāfa/Imāmate issue based on his work al-Tamhīd fī bayān at-tawḥīd. In this context, the views of the author about the meritorious virtues of the Companions of the Prophet will be pointed out. In addition, the criticism of Abū Shākūr al-Sālimī regarding the Shīa’s understanding of imamate will be examined. These issues, which the author deals with, are probably among the topics discussed in the region during his period.

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VRIJEME FITNE I POJAVA MEVDU' PREDAJA

VRIJEME FITNE I POJAVA MEVDU' PREDAJA

Author(s): Esmir M. Halilović / Language(s): Bosnian Issue: 10/2018

In this paper, the phenomenon of appearance of mevdu’ delivery is treated. Inventing the delivery and attribution of the same to the Prophet of Allah, SAW, is a huge problem that has hit Muslims relatively early in the history of Islamic civilization, and the consequences of which are felt and today. This work clarifies the time of such deliveries, the answer of the Hadith scholars in the form of a thorough examination of seneda, the formation of the first Hadith disciplines, and etc. The views of meritorious scholars in the field of hadith terminology regarding the quotation of such traditions, their use, ways of discovering apocryphal deliveries and etc. It also speaks of the initiatives of those who pretended to fake deliveries and which can be found today in the public discourse of the interpretation of Islam at the local or global level.

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Božanska zakonitost – savršeni čovjek

Božanska zakonitost – savršeni čovjek

Author(s): Mensur Valjevac,Sedad Dizdarević / Language(s): Bosnian Issue: 11/2018

The teaching of a Perfect man represents one of the most universal archetypes of human belief. We can find this teaching in different religions and even in some atheist teaching. This doctrine in a certain manner summarizes all religious, philosophical and scientific issues. By relying on the classical literature and occasionally applying the comparative method, this paper attempts to show the basic principles and specific features of the Islamic teaching about the Perfect man. Even though it shares similarities with the doctrinal teachings of other religions and ideologies, the Islamic teaching has developed a very characteristic and comprehensive concept of teaching about the Perfect man, without questioning at all the essential Oneness and Perfection of God and without getting into any pantheistic, panentheistic or antropotheistic apories. The Islamic concept of the Perfect man best preserves and develops the idea of pure and absolute monotheism (tawheed) by successfully overcoming the traps of monotheistic, dualistic and pluralistic understanding of the relationship between God and everything else other than Him. The paper presents the cosmological and ethical teaching about a Perfect man in an argumentative manner and points out the invaluable contribution of Shayh Mustafa Čolić and his specific elaboration and semiotic analyses of this very important doctrinal teaching within the rich tradition of the Islamic civilization and spirituality.

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Nizâmülmülk Etkisi: Otorite Sahibi Bir Vezir Portresi

Nizâmülmülk Etkisi: Otorite Sahibi Bir Vezir Portresi

Author(s): Nurullah Yazar / Language(s): Turkish Issue: 1/2020

One of the breaking points in Turkish and Islamic history is the Battle of Dandanakan, which took place between the Seljuks and the Ghaznavids in 1040. After the war, the Seljuks became an effective and decisive power, especially in the Sunni Islamic geography with a rapid rise. The Great Seljuk Empire, which came from a nomadic culture and irrepressibly expanded its domination from Turkistan to Anatolian territory in a very short time while it was in the nature of a nomad group, started to mature institutionally as well. At this point, the Persian origin statesmen, many of whom previously served in the state organization of Ghaznavid, met the need for trained personnel that emerged both in the central government and in the provinces. One of these names is Hasan b. Ali b. Isḥāq al- Ṭūsī, who will become famous with the name of Niẓām al-Mulk and will get ahead of his original name. Niẓām al-Mulk has been an extremely effective name in the institutionalization of the Great Seljuk State with the steps and actions which he tookin the military, administrative, scientific, and economic fields at a time when the state power was depended on victories in the military field. As a result of that event, he gained a respectable place among both public and statesmen. Within the scope of this study, the position of Niẓām al-Mulk in the state bureaucracy, his relations with the rulers and dynasty members, and the reflections of the actions taken by him from his period of vizier to the Seljuk history will be discussed.

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TOLERANCE HERITAGE: THE ROUTE OF SUFISM FROM KHORASAN TO THE BALKANS

TOLERANCE HERITAGE: THE ROUTE OF SUFISM FROM KHORASAN TO THE BALKANS

Author(s): Morteza Nouraei,Bahman Zeinali / Language(s): English Issue: 1/2020

The necessity for peaceful coexistence today makes clearer the requirement for study on tolerance. The vast region from Central Asia-Khorasan to the Balkans has had its ups and downs for centuries in the study of its historical geography. The diversity of nations and tribes along this path highlights the attention to common cultural components. Meanwhile, the existence of various Sufi groups throughout the history in the region has a special character. The idea of Sufism was essentially based on tolerance and grew into a Peaceful coexistence. However, various Sufi groups have experienced violence at historic junctures by entering the political arena. But it must be said that the distinction between cultural and ideological Sufism has shown peaceful life. This article endeavor to introduce the Sufism growth and development in different regions so that a significant and plausible path can be drawn as a Sufi Road. In addition, the legacy of Sufism has been activated by its cultural image in the areas in question, showing many similarities between different Sufi groups in various countries. The homogeny among the cultural components of Sufism in the geography of the region are a way for dialogue. As a result, one can experience cultural exchange in the form of coexistence and tolerance.

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İslâm Siyaset Tarihinin Meşhur Hatipleri: Dühât-ı Arab Örneği

İslâm Siyaset Tarihinin Meşhur Hatipleri: Dühât-ı Arab Örneği

Author(s): Melek Yılmaz Gömbeyaz / Language(s): Turkish Issue: 41/2020

Dahā (الدَّهَاء) is a qualification formed by coming of several qualifications together such as reason, intelligence, wisdom, being good at repartee, ability to find prompt and influential solutions to problems etc.; and dāhī (الداهِي) is the person having these specialties at the highest level and becoming distinguished from other people. Duhāt al-‘Arab (دُهاة العرب), meaning genius figures of Arabs, are these being famous among Arabs as genius particularly in early Islamic period. This particular expression refers to a specific group with several persons, particularly four ones according to many narra-tions. These persons are ‘Amr b. al-‘Ās (d. 43/664), al-Mughīra b. Shu‘ba (d. 50/670), Ziyād b. Abih (d. 53/673), and Mu‘āwiya b. Abī Sufyān (d. 60/680). Narrations say that although dahā is a common characteristic of these four men, they have their own distinctive qualifications. For instance, ‘Amr b. al-‘Ās was a genius in solving difficult, problematic and very complicated issues and in intelligence and being good at repartee; al-Mughīra b. Shu‘ba was a genius in handling great problems with political solutions; Ziyād b. Abih was a genius in solving each small or big problems even if it requires violence; Mu‘āwiya b. Abī Sufyān was a genius in behaving after thinking broadly with patience and soberness. All these figures were also rulers at the highest positions in the government and became prominent with their capacity of using the art of oratory as well as genius. ‘Amr b. al-‘Ās from Mecca was commissioned in significant official duties during both the Prophet and the Rightly Guided Caliphates and assumed the title of “the Conqueror of Egypt” by virtues of military achievements along with political ones. His political genius clearly appeared with his critical intelligent move that saved Mu‘āwiya b. Abī Sufyān from defeat against the Caliph ‘Alī b. Abī Ṭālib at the Ṣiffīn war. Al-Mughīra b. Shu‘ba from al-Ṭā’if, like ‘Amr, served several official positions during both the Prophet and the Rightly Guided Cali-phates and successfully carried on the governorship of al-Baṣra and al-Kūfa at the period of Mu‘āwiya’s caliphate. He had very critical roles to have taken on the political scene: He, according to narrations, started the practice of sabb (the cursing of ‘Alī b. Abī Ṭālib) at the jum‘a prayer’s sermon, made important contributions to Mu‘āwiya in bringing Ziyād b. Abih who was his intimidating enemy into the fold, and finally, according to narrations, imbued Mu‘āwiya with appointing his son Yazīd to the throne after him, accordingly became influential on the transformation of the governmental system from caliphate to dynasty. Ziyād b. Abih, another one from al-Ṭā’if, managed to distinguish with his educational abilities and knowledge in accountancy in his early ages, as well as the high capacity of intelligence and oratory although he, as a son of slave parents, was at a highly disadvantaged position in terms of genealogy that was regarded as a critical reference in the Arab society. After many official duties, he became a very powerful governor that was seen as the most strong castle of Mu‘āwiya and the Umayyads. His famous sermon known as “Batrā” was just as very impressives as his activities. Mu‘āwiya b. Abī Sufyān, the only caliph from these four genius figures, firstly formed a strong team when he became a caliph and by doing this, he prefers the persons known as duhāt al-‘Arab. He found the opportunity to work together with these mentioned geniuses and took the advantage of them.The present article tries to examine the competence of these four figures in the art of oratory by studying the literary samples narrated about them such as sermons, apothegms, letters etc.; to point out their both personal and political backgrounds as a main factor of their genious and capacity of oratory by making connections between them; and to highlight that even if these persons called Arab genious have different characteristics, the significant common speciality of them is the high power of oratory.

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А.К. Бустанов [Bustanov A.K.] 2019. Библиотека Зайнап Максудовой / Зәйнәп Максудова китапханәсе
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А.К. Бустанов [Bustanov A.K.] 2019. Библиотека Зайнап Максудовой / Зәйнәп Максудова китапханәсе

Author(s): Sebastian Cwiklinski / Language(s): English Issue: 3/2020

А.К. Бустанов [Bustanov A.K.] 2019. Библиотека Зайнап Максудовой / Зәйнәп Максудова китапханәсе. Москва: Mardjani Foundation, 463 pp. ISBN 978-5-6040378-1-2.

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