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სამართლებრივი შეხედულებები აჭარაში ოსმალთა ბატონობის პერიოდში

Author(s): Otar Gogolishvili / Language(s): Georgian Issue: 3/2020

The article notes that prolonged domination of Ottomans and spreading of Islam in Adjara caused introduction of completely new legal system , which was different from traditional Georgian legal norms. They started introduction of their official legal standards for making Adjara as a part of their empire. An official legal system of the Ottoman Empire was derived from Islam. Gradually, Ottomans introduced Islamic law “Sharia”. During the Ottoman domination in Adjara, “sharia” was considered to be the main legal norm.Naturally, Turkey considered this region as their own territories. So, they carried out the same reforms in this region as in the Ottoman empire. For example, Ottomans carried out Tanzimat in every occupied territories equally, which helped them to strengthen their power on the occupied territories and form Ottoman legislature. For Georgia, the most important decision was legislature about ground, whichwas activated in 1858. According to “sharia”, every muslims could have a ground for cultivation, however this property was not constant for them, because Allah was considered to be an owner of ground.

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Osmanlı Medreselerinden Dârülfünûn İlahiyat Fakültesi’ne Siyer ve İslâm Tarihi Dersleri

Osmanlı Medreselerinden Dârülfünûn İlahiyat Fakültesi’ne Siyer ve İslâm Tarihi Dersleri

Author(s): Talip Ayar / Language(s): Turkish Issue: 1/2022

The aim of this article is to examine the Sīra and Islamic History courses taught in the Ottoman madrasahs and the branches of the Dār al-Funūn that provide theology education. Sīra and Islamic History courses were included in the formal education program of Ottoman madrasahs in 1910. The mentioned courses were taught in informal education activities other than the madrasah before this date. After the first experience in 1910, Sīra and Islamic History courses had been included in the curriculum until 1924, when the madrasahs were closed. These courses were sometimes existed as two separate courses in the curriculum, and sometimes the subjects of Sīra were explained in the History of Islam. As for Dār al-Funūn, The High Religious Sciences Branch (Ulûm-ı Âliye-i Dîniyye Şubesi) where theology courses were taught, was opened in this institution in 1900. Later, taking its place and carrying out a similar mission, Religious Sciences Branch (Ulûm-ı Şer‘iyye Şubesi) and Faculty of Theology operated within the structure of Dār al-Funūn. Sīra and Islamic History courses were taught in all three departments of Dār al-Funūn that provided theology education. As in the madrasahs, the Sīra course was sometimes existed separately from the History of Islam in the curriculum in Dār al-Funūn and sometimes its subjects were talked in the History of Islam. This practice continued until the date when Dār al-Funūn Faculty of Theology was closed.

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Islam i islamska zajednica u Crnoj Gori 1878-2012
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Islam i islamska zajednica u Crnoj Gori 1878-2012

Author(s): Šerbo Rastoder / Language(s): Bosnian Issue: 89-90/2022

Istorija islama i organizovanja vjerske zajednice u Crnoj Gori se vezuje za dominaciju i dolazak Osmanskog carstva na ove prostore i ono je tokom svog trajanja od nekoliko vjekova zadržalo formu, sadržaj i organizaciju koju su donijeli Osmanlije. Naravno da je proces islamizacije i povećanje broja muslimana uslovljavao potrebu da se na sistematičan i organizovan način uredi ova značajna oblast i na način koji bi u kontinuitetu omogućavao muslimanskoj populaciji da stekne osnovna znanja o islamu i vjeri uopšte. Kratko podsjećanje na proces islamizacije u Crnoj Gori u kontekstu ovog istraživanja služi samo tome da se neupućenom čitaocu predoče utvrđene činjenice koje bi mu omogućile bolje razumijevanje navedene problematike. Dakle, prihvatanje islama za sopstvenu religiju od strane južnoslovenskih hrišćana i drugih naroda naziva se procesom islamizacije.

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Stilistika u tekstovima iz tefsira prema djelu Safvetu t-tefasir

Stilistika u tekstovima iz tefsira prema djelu Safvetu t-tefasir

Author(s): Jusuf Ramić / Language(s): Bosnian Issue: 25/2021

Review of: Muhamed Ali es-Sabuni, Safvetu t-tefasir, tefsirun li l-Kur’ani l-kerimi, prvi, drugi i treći tom, treće izdanje, Daru s-Sabuni, Kairo, 1980.

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Лев VI и вызовы ислама. (Размышления по поводу книги: M. L. D. Riedel. Leo VI and the Transformation of Byzantine Christian Identity. Writings of an Unexpected Emperor. Cambridge, 2018)

Лев VI и вызовы ислама. (Размышления по поводу книги: M. L. D. Riedel. Leo VI and the Transformation of Byzantine Christian Identity. Writings of an Unexpected Emperor. Cambridge, 2018)

Author(s): Irina Yu. Vascheva,Vera A. Grozova / Language(s): Russian Issue: 5/2022

This article examines a range of problems related to the formation of the military-political doctrine of the Byzantine Empire in the X century and the role of the Byzantine Emperor Leo VI the Wise in these events. The impetus for the appearance of this article was the publication in 2018 of M. Riedel’s monograph ‘Leo VI and the Transformation of Byzantine Christian Identity’ (Riedel M. L. D. Leo VI and the Transformation of Byzantine Christian Identity. Writings of an Unexpected Emperor. Cambridge, 2018). The monograph is distinguished by a non-standard approach to the writings of the Byzantine emperor, the desire to study them together in order to discover the idea that unites them all. The author, indeed, manages to show how, with the help of the religious idea, Leo VI the Wise builds a completely new military-political doctrine of the Byzantine Empire and responds to the challenges of modernity. The monograph shows that the problem of the relationship between the Christian and Muslim worlds, considered in the categories of “us” — “them”, is relevant not only for the era of the Crusades, but manifests itself much earlier, shows the need to study these images, special vocabulary, mental stereotypes, etc. Therefore, this monograph can be the beginning of a whole trend in modern Byzantine studies. At the same time, the authors point to a number of aspects which are addressed only in part or not dealt with at all by the British researcher, while their study could contribute to a more comprehensive understanding of Leo the Wise’s personality and his reign.

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Ubûdî-i Gülşenî’nin Der Fazîlet-i İlm ü Amel ve Kabâhat-i Cehl ü Kesel Adlı Mesnevisi

Ubûdî-i Gülşenî’nin Der Fazîlet-i İlm ü Amel ve Kabâhat-i Cehl ü Kesel Adlı Mesnevisi

Author(s): Muzaffer Kılıç / Language(s): Turkish Issue: 2/2022

: In this study, the text of ‘Ubūdī-ye Gulshanī’s mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal (On the Virtue of Knowledge and Good Deeds and Immerit of Ignorance and Idleness), who is known to had lived in Egypt between the second half of the sixteenth century and the first half of the seventeenth century, will be examined. In this work of 359 couplets, which resembles a folk-type mathnawi and begins with a long introduction, the virtues of collecting knowledge and doing good deeds with it by avoiding ignorance and laziness as a religious obligation are mentioned. Throughout the mathnawi, the importance and obligation of seeking knowledge are emphasized by making direct quotations from the Qur’an verses and hadiths. As a matter of fact, this mahthawi, which emphasizes that the reason for the creation of mankind is to learn knowledge and find Allah, and that it should be on the path of knowledge from cradle to grave, is an example of an nasīhatnāma on knowledge that is rarely seen in Ottoman literature. The only known copy of this mathawi of ‘Ubūdī is located in Istanbul University Rare Books Library, Turkish Manuscripts number 1931. There is no information in the manuscript that determines the identity of the author other than the pseudonym of ‘Ubūdī. For this reason, in order to determine the identity of the poet with the pseudonym ‘Ubūdī, Ottoman sources were examined and three people using this pseudonym were discovered. Of these three people, it is seen that the poems in the ‘Ubūdī-ye Gulshanī’s Manāqib-e Awliyāye Misr (The Lives of Egyptian Saints) are similar in language and style to the poems in the knowledge and ignorance themed mathnawi, and even some couplets are almost the same. Based on these similarities, it was concluded that the mathnawi entitled Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal belongs to ‘Ubūdī-ye Gulshanī, one of those poets with the pseudonym of ‘Ubūdī. There is no information about the epithet, lineage and progeny of this secluded poet whose name is not mentioned in biographical and bibliographic sources. What is known about his life is due to his work called Manāqib-e Awliyā-ye Misr. ‘Ubūdī, one of the living witnesses of the developments in Egypt, deals with many details about religious and social life there in Manāqib-e Awliyā-ye Misr. Therefore, a lot of information about the environment he lived in and the people he was in contact with can be accessed. Based on the historical poems he wrote for various reasons such as religious and historical figures and the construction of architectural works, it is understood that ‘Ubūdī was in Egypt beginning from a date before 1597 until 1611. It is known that ‘Ubūdī-ye Gulshanī first affiliated to Ali Safvetī Efendi, the grandson of Ibrahim-i Gulshanī, one of the sheikhs of Gulshaniyya order, and then, after his death, Sheikh Hasan Efendi, Ali Safvetī Efendi’s brother. In this study, ‘Ubūdī-ye Gulshanī and the unknown aspects of his life will be emphasized on the occasion of his mathnawi Dar Fazīlate Ilm o Amal wa Qabāhat-e Jahl o Kasal, which has not been the subject of an academic study before. This mathnawi, which starts with a long introduction in the characteristic of tawhīd in accordance with the classical order, continues with praise of the Prophet and the four caliphs. After that, the transition to the main topic is made with the title “Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal”. There are many hadiths in the form of titles in this section. These hadiths are translated and annotated with one or more couplets and various virtues of knowledge are mentioned. In addition, there is a tale titled hikāyat (story) and a verse translation of an disciple looking for the tree of immortality in Rūmī’s Mathnawī-ye Ma‘nawī. Mathnawi ends with the khātima section titled “Münājāt wa Khatme Kitāb”. In this section, ‘Ubūdī begins the pleading with the verse “Pray to me and I will respond to you” (al-Mu'min 40/60) and completes his work by praying to the person to whom his mathawi is presented and to those who read and say amen. In this article, a brief biography of ‘Ubūdī-ye Gulshanī, as reflected in the sources, his works, known poems and the analysis and text of his mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal will be included. In the analysis section, firstly, the copy of the mathnawi in the Istanbul University Rare Books Library is described, then the language, style and spelling features of the author are emphasized, and the genre and form characteristics of the work are mentioned. In the last part of the analysis section, the mathnawi is evaluated in terms of its content and its summary is given. In the conclusion section, there is a general evaluation by presenting the inferences about the work. In the second section of the article, there is transcripted text of ‘Ubūdī’s mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal. The translations of quotations such as Qur’an verses, hadiths and proverbs in the text are given and their sources are shown in the footnotes. In addition, the verses and hadiths given in translation and the stories and quotations taken from other sources are identified and their sources are shown.

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Şâtıbî’nin (öl. 590/1194) Ḥırzü’l-emânî’de (eş-Şâṭıbiyye) Tażʻîf Ettiği Vecihler ve Bu Vecihlerin Günümüz Kıraat Tedrisatı Pratiğine Yansıması

Şâtıbî’nin (öl. 590/1194) Ḥırzü’l-emânî’de (eş-Şâṭıbiyye) Tażʻîf Ettiği Vecihler ve Bu Vecihlerin Günümüz Kıraat Tedrisatı Pratiğine Yansıması

Author(s): Abdulhalim Başal / Language(s): Turkish Issue: 2/2022

Abū Muḥammad al-Qāsim b. Farruḥ al-S̲h̲āṭibī (d.590/1194) took his place in history as one of the most distinguished recitation scholars who emerged from the al-Andalus Islamic civilization. S̲h̲āṭibī left al-Andalus and settled in Cairo due to some political pressure he faced in the later phases of his life. In addition to the dozens of students he trained, he authored many works in the field of recitation and has become one of the authority figures in the science of recitation with his works. His poems, especially those he composed based on the works of Abū ʿAmr al-Dānī, another recitation scholar who is from al-Andalus, were considered reference works in terms of recitation science both in the periods when they were written and in later times. S̲h̲āṭibī’s work in this respect, and perhaps the most complimented one is Ḥirz al-amānī wa wajh al-tahānī in which he poetizes Dānī’s work called al-Taysīr fi ’l-qirāʾāt al-sabʿ which contains the differences among seven recitations. It was written to memorize the differences among the seven qirāʾāt (al-qirāʾāt al-sabʿa) easily and has been one of the primary sources of recitation teaching from history to the present. This article deals with the determination of some aspects that S̲h̲āṭibī considers weak in his poetic work Ḥirz al-amānī and their situation in the practice of recitation education. It is understood that S̲h̲āṭibī defined these aspects openly, occasionally with expressions such as not being credible and not being reliable, and occasionally indirectly with expressions such as inconsistent and unstable. It is seen that there are eight of these wujooh in total, two of which are about pronunciation differences and six of which are about farshī differences. In this respect, the article primarily deals with the wujooh with a dual classification as pronunciation differences and farshī differences, as is often observed in classical works written for the variances in recitation. Then, on the one hand, how these aspects were processed by the important scholars of the field of recitation, such as Ibn Mujāhid (d. 324/936), Makkī b. Abū Ṭālib (d.437/1045), Abū ʿAmr al-Dānī and Ibn al-Jazarī (d.833/1429) and on the other hand, the interpretation of Ḥirz al-amānī by its commentators has been conveyed. Considering numerous commentaries on this poem and the volume of the article, not all the commentaries mentioned at this point were consulted, and the most reliable commentaries among them were taken as the basis. To clearly reflect the situations of these aspects both in the past and in the modern period, attention has been paid to the fact that some consist of classical commentaries, and some belong to the modern period. According to this, ʿAlam al-Dīn al-Sakhāwī’s (d.643/1245) Fatḥ al-wasīṭ, Abū S̲h̲āma al-Maqdisī’s (d.665/1267) Ibrāz al-maʿānī and Abū Isḥāq al-Jaʿbarī’s (d.732/1332) Kanz al-maʿānī are the classical commentaries of the article; ʿAlī Muḥammad al-Ḍabbāʿs (d. 1380/1961) Irshād al-murīd, and ʿAbd al-Fattāḥ al-Qāḍī’s (d.1403/1982) al-Wāfī are the commentaries of the modern period. Lastly, the article tries to reveal the situation of these aspects in the practice of recitation teaching activities carried out in Turkiye and the Arab world. Within the framework of all these examinations, it has been seen that S̲h̲āṭibī did not only content himself with the narrations that reached him in his work, but also passed these narrations through a sound filter and made evaluations about them. In this respect, it has been concluded that he hit the mark in his analysis of the relevant aspects. Because, it has been observed that these aspects, which S̲h̲āṭibī points out to be light, are not taught in both classical and modern recitation teaching activities, and these aspects are not included in the teaching of recitation. Besides the encountering of the competent personalities of the recitation field with the authentic aspects despite being described by S̲h̲āṭibī has been interpreted as showing the importance of the oral transfer method in the tradition of recitation teaching. On the other hand, it has been concluded that most of the aspects that S̲h̲āṭibī defines as weak are composed of recitations through Ibn al-Zakwān, but that there is no specific reason to explain this situation and that it is accepted as just a coincidence. Though it is evidently understood that the vast majority of these aspects, which are defined as light by S̲h̲āṭibī, are not taught in the recitation teaching activities carried out currently, it is possible to say that they can still be included in the teaching of the teaching of recitation variances. Because it has been found that the related aspects are described in some other works that contain the differences in recitation. From this point of view, it can be said that there is a belief that teachers who are engaged in different reading teaching between recitations can have their students read these aspects. However, it has been understood that it would be a more appropriate action to make these aspects based only on personal preferences, not attributing them to Ḥirz al-amānī.

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Zionism's Plans and Attempts against the al-Aqsa Mosque before and after the War of 1967

Zionism's Plans and Attempts against the al-Aqsa Mosque before and after the War of 1967

Author(s): Esra Kalkan Özhelvacı / Language(s): English Issue: 11/2022

Bayt al-Maqdis (Jerusalem) has been the place of struggle throughout history due to its status a holy city for thousands of years in Judaism, Christianity, and Islam. Hence, the religious perspective is an effective factor in the loyalty of the Jews to Jerusalem. On the one side the al-Aqsa Mosque was an indispensable place for Muslims and Palestinians. On the other hand, Zionism had different plans for the holy place. Born against anti-Semitism, Zionism has strived to protect Jews from persecution in many parts of the world. After Israel was established as a Jewish state in the Holy Land under the leadership of the Zionist movement, the Israelis developed occupation areas in Bayt al-Maqdis to realize the promise of Abraham in which they believed. The al-Aqsa Mosque/Temple Mount became a focal point for the Zionists with the annexation of the old city. Accordingly, they made plans and actions regarding the al-Aqsa Mosque. Even though there were different brands of Zionism, all of them were influenced by the religious perspective toward the al-Aqsa Mosque/Temple Mount. This study discusses the plans and initiatives of the adherents of various kinds of Zionism regarding the al-Aqsa Mosque in Bayt al-Maqdis before and after the War of 1967 and subsequent invasions, and analyzes how the Zionist ideology impacted on the al-Aqsa Mosque.

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PREDSTAVE O BOSANCIMA/BOŠNJACIMA U RANONOVOVJEKOVNOJ OSMANSKOJ ETNOGRAFIJI

PREDSTAVE O BOSANCIMA/BOŠNJACIMA U RANONOVOVJEKOVNOJ OSMANSKOJ ETNOGRAFIJI

Author(s): Emin Lelić / Language(s): Bosnian Issue: 71/2022

It is a well-known truism that Bosnians played an important role in Ottoman history, especially during the so-called Golden Age of the Ottoman Empire. This has long engaged Bosnian Orientalists, who have unearthed and translated a veritable plethora of Ottoman documentation and manuscripts dealing with Bosnia and Bosnians during the Ottoman period. This article attempts to add to that long scholarly tradition by sketching out how Ottoman ethnography perceived Bosnians and the historical context in which these perceptions were embedded.

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SARAYBOSNA’DA İSA BEY ZAVİYESİ HAKKINDA BAZI BELGELER (I)

SARAYBOSNA’DA İSA BEY ZAVİYESİ HAKKINDA BAZI BELGELER (I)

Author(s): Hatice Oruç / Language(s): Turkish Issue: 71/2022

The historical literature generally agrees that the zawiya built by Gazi Isa-bey in Sarajevo in 1462 on the right bank of the Miljacka river was a Mevlevi tekke from its inception. This thesis, however, cannot be supported by any clear historical evidence. According to the archives, the first documents linking Isa-bey’s zawiya to the Mevlevi tariqat date from a much later period than its founding. These documents originate from the last quarter of the 18th and the beginning of the 19th century. They discuss the efforts and activities of Sheikh Osman Dede to establish a waqf for Isa Bey’s tekke in order to present it as Mevlevi. These documents contain important information regarding Isa-bey’s tekke in Sarajevo and the waqf that Osman Dede left to the zawiya, as well as the Mevlevi zawiya established by Haci Mahmud on the land of the waqf of Isa-bey and the Mevlevi order in Sarajevo.

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QADAR/SINA´AT – KARAKTERIZACIJA NEKIH SUŠTINSKIH OKCIDENTALNOVESTERNIZIRANIH POGLEDA NA TRADICIONALNI ISLAMSKI KREATIVNI IZRAZ

QADAR/SINA´AT – KARAKTERIZACIJA NEKIH SUŠTINSKIH OKCIDENTALNOVESTERNIZIRANIH POGLEDA NA TRADICIONALNI ISLAMSKI KREATIVNI IZRAZ

Author(s): Mehmed A. Akšamija / Language(s): Bosnian,English Issue: 1/2022

The intention of this analysis is to continue the discussion (from the previous issuees) of some parts of the history of what is declared or titled „Islamic art”, within the critical and theoretical framework of both OccidentalWestern and (some) Muslim perspectives. The analysis and establishments of limits in line with the prevailing authorities will contribute to the vital modalities of qadar/ṣināʿat discourse which are resolutely Islamic and in line with their source (ar. al-marjaʿ or al-maṣdar). Particular attention is drawn to advocating differences, due to Occidental-westernized academic efforts to ignore the spirit of unity and the self-reflective Islamic constants of qadar/ṣināʿat discourses and impose the artificial dichotomy of the sacral and profane, and due to paradigmatic views on the evaluation of the aestheticized achievement of the originator/designer of representation, (i.e. homo islamicus) as absolute western ownership. Finally, it should be noted that the Occidental-westernized manner of academic thinking in this area, and of any other theories applied within the borders of index order and taxonomy, including the concept of current globalization, also represent systematic patterns of authority, control and evaluation, and thus exclusion of others. However, such a form of imposing a linear or cyclic way of interpretation still faces very real challenges typical of writing a global “history of art” and the complete absence of understanding other and different forms of creative expression.

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DELLÂLZADE İSMAİL EFENDİ’NİN BUSELİK ESERLERİNİN TARİHSEL SÜREÇTEKİ BUSELİK MAKAMI ANLATIMLARI İLE KARŞILAŞTIRILMASI

DELLÂLZADE İSMAİL EFENDİ’NİN BUSELİK ESERLERİNİN TARİHSEL SÜREÇTEKİ BUSELİK MAKAMI ANLATIMLARI İLE KARŞILAŞTIRILMASI

Author(s): Şakir Orçun Akgün / Language(s): Turkish Issue: 74/2022

In this research, which was carried out in order to reveal the navigational characteristics of the makams based on the Buselik works of Dellâlzâde İsmail Efendi in the Dârül-Elhan archive, and to determine how Dellâlzâde's understanding of maqam course would affect the studies on teaching maqam; One of the qualitative research methods, document analysis for determining the situation, or in other words, document analysis was used. In the research, studies of Buselik works of Dellâlzâde İsmail Efendi in the Dârül-elhan Archive were made, a new maqam course narrative was developed according to the analyzed works, and an example of maqam course was tried to be obtained within the framework of this narrative. The findings revealed as a result of the work analysis were interpreted in the theoretical framework order and Dellâlzâde İsmail Efendi's understanding of the course of maqam was revealed. According to the findings obtained in the research; It is thought that Dellâlzâde İsmail Efendi's feature of understanding of maqam in Buselik compositions will guide the aspects that are not understood in terms of the concepts of maqam and tone, and that the maqams in the works will help to make the maqams both understandable and identifiable. Within the framework of Dellâlzâde's theoretical understandings before his own period, it has been determined that the use of pitches in makams is largely similar, but differs in terms of rhythm and introductory sound. When a comparison is made between his own period and maqam descriptions and the navigating characteristics of the works, it has been determined that the frets used, the navigating structure and the initial sounds do not match the maqam descriptions of this period.

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Zaboravljena dostignuća islamske civilizacije

Zaboravljena dostignuća islamske civilizacije

Author(s): Haris Dervišević / Language(s): Bosnian Issue: 17/2021

Review of: Ahmed Essa i Othman Ali, Studije o islamskoj civilizaciji: muslimanski doprinos renesansi, preveo Munir Drkić, Centar za napredne studije, Sarajevo, 2016.

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Između dva sistema obrazovanja, dva sistema sudstva i dvije imperije: Osmanski sudija i kandidat za reisul-ulemu u Bosni i Hercegovini 1913. godine Džafer Ilhami-beg Kulenović i njegova idžazetnama

Između dva sistema obrazovanja, dva sistema sudstva i dvije imperije: Osmanski sudija i kandidat za reisul-ulemu u Bosni i Hercegovini 1913. godine Džafer Ilhami-beg Kulenović i njegova idžazetnama

Author(s): Munir Mujić / Language(s): Bosnian Issue: 43/2022

This article presents the biography, education and promotions in the judicial hierarchy of Džafer Ilhami-beg Kulenović (b. 1867) from Bosanski Petrovac, Bosnia and Herzegovina. In 1895, he graduated from the Mekteb-i hukuk (Faculty of Law) in Istanbul. In the same year he received an Ijazetname (degree) in Istanbul in traditional Islamic sciences from the dersiam/muderis) Salih Hilmi al-Bosnawi al-Izinçavi (Salih Hilmi Bosnavi from Zenica). Kulenović served as a judge and prosecutor in the civil courts (nizamiye mahkemeleri) in Ottoman Empire. For a brief time, he was the Minister of Police in the cabinet of Grand Vizier Kamil Pasha and advanced to the position of President of the Court of Cassation (Mahkeme-i Temyiz) in Istanbul. Kulenović was a candidate in the elections for reisul-ulema in Bosnia and Herzegovina in 1913. The paper explains the character of Kulenović’s ijazetname within the broader historical, social and cultural context. It discusses the way the ijazetname was acquired. Furthermore, the article examines why Kulenović opted for this type of „dual” education and what role ijazename could have played in Kulenović’s professional promotion in the Ottoman judicial hierarchy and in his nomination for reisul-ulema of Bosnia and Herzegovina. The article also contains an integral translation of the text of Kulenović’s ijazetname.

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Poslanica o sedam duhovnih stanja (Risāle-i Aṭvār-ı Sebʻa) Huseina Lamekanija

Poslanica o sedam duhovnih stanja (Risāle-i Aṭvār-ı Sebʻa) Huseina Lamekanija

Author(s): Slobodan Ilić / Language(s): Bosnian Issue: 43/2022

Hussein Lamekani (died in 1625), an Ottoman poet and mystic, left behind several mystical epistles, one of which deals with the stages (maḳāmāt) on the path of spiritual perfection of a dervish and the states (aṭvār) that his soul passes through on its return to its divine source. Today, the epistle is preserved in two manuscripts, one in Uppsala and one in Izmir, and the author presents it in translation with the necessary comments on terminology.

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TRAGOM STARE FOTOGRAFIJE - Muderis i učenici medrese u Cazinu 1905. godine

TRAGOM STARE FOTOGRAFIJE - Muderis i učenici medrese u Cazinu 1905. godine

Author(s): Elvir Duranović / Language(s): Bosnian Issue: 43/2022

The reason for writing this paper is a photograph of the Cazin Madrasa from 1905 by the Czech photographer, Rudolf Bruner-Dvořák, which shows the then mudarris Sejfulah-effendi Proho and students. At the beginning of the work, the author writes about the foundation and work of the Cazin Madrasa towards the end of the 19th century and in the early 20th century, enriching hitherto known data by collecting new ones from the archives of Gazi Husrev-beg’s Library. Archival materials give an insight into the educational process in this madrasa, the subjects that were studied by year, biographies of mudarrises, but also a clearer picture of the oscillations in the number of the madrasa students, caused by war and post-war circumstances, which led to the discontinuation of education at the madrasa in 1920. The paper continues with the author’s focus on two key segments of the photograph: the mudarris and the madrasa students in 1905. Considering that a considerable amount of material has been published on mudarris Sejfulah-effendi Proho and his works in the Bosnian language, the author focuses on his work at the Cazin Madrasa and the influence he had on Islamic educational opportunities in Bosanska Krajina at the beginning of the 20th century. Based on the archives of the Cazin Madrasa, kept in Gazi Husrev-beg’s Library, and the material published in the Bosnian-Herzegovinian studies of Islam, the author presented the students from Bruner-Dvořák’s photo from 1905 at the end of the paper, giving their names, surnames and basic biographies.

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GÜNEYDOĞU ASYA DİNLERİNİN BÂTINİ BOYUTLARININ İRAN ÖRNEĞİNDE İNCELENMESİ: TASAVVUF, MİSTİSİZM VE MEHDİLİK

GÜNEYDOĞU ASYA DİNLERİNİN BÂTINİ BOYUTLARININ İRAN ÖRNEĞİNDE İNCELENMESİ: TASAVVUF, MİSTİSİZM VE MEHDİLİK

Author(s): Cenk Tamer / Language(s): Turkish Issue: 2/2022

When we examine the Southeast Asian societies, it can be clearly seen that the customs, traditions, rituals, mystical beliefs and sufism that they inherited from history have strong effects on their beliefs. For this reason, it is not possible to sort out a unique understanding of Islam in the region. Traditional beliefs and shamanist beliefs in the Indo-Malay geography combined with the widespread Sufi-lore culture under Arab-Persian influence, resulting in a heterodox understanding of Islam with a strong esoteric aspect. This cultural belief has established a close relationship with Shiism, which is shown as the heterodox sect of Islam. The Islamic Republic of Iran, on the other hand, tries to use the esoteric dimensions of Southeast Asian religions for its own interests (Shiite-Mahdi politics).

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Yesevî’de Bel Bağlamak

Yesevî’de Bel Bağlamak

Author(s): Muhammet ATASEVER / Language(s): Turkish Issue: 1/2023

Turks began to recognize Islam about two centuries after the Hijra. In addition, since they found it suitable for their old beliefs and lifestyles, they adopted it with almost all its elements in a period of about two hundred years and came to Anatolia as the flagbearers of Islam. The architects of this process were undoubtedly the Turkish dervishes who emerged among the nomadic, newly converted Turkish, and who tried to convey the revelation as how to live a life in accordance with God's commands and hadiths. The method used by the Turkish dervishes to adopt the new religion paved the way for the development of new and different schools of Sufism. The first and most influential of these schools, which systematized in the process and formed their own institutions, is Yesevism led by Khodja Ahmed Yesevî. Khodja Ahmed created Divan-i Hikmet by melting the Turkish nation's own cultural resources in the crucible of Islam. His words of wisdom transcended ages and borders, and his influence reached from Central Asia to the interior of Europe. This study examines the Divān-i Hikmet of Khodja AhmEd Yesevi, the founder of the aforementioned school and the first person to consider when it comes to Turkish Sufism, which is the pioneering work of Turkish Sufism, from three different perspectives, on the axis of "binding".

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Kurtubî’nin Morfolojik Temelli Anlam Arayışı

Kurtubî’nin Morfolojik Temelli Anlam Arayışı

Author(s): İsmail Erken / Language(s): Turkish Issue: 3/2023

As an Arabic term sarf, morphology; is the science of creating a new or similar structure from the main form in terms of meaning and with appropriate transformations or additions to what is meant to be expressed and examining the words formed in this way. The Qur'ān, revealed in Arabic to being understood, also becomes the subject of Arabic linguistics and sarf. While interpreting the Qur'an, commentators, and linguists have also benefited greatly from the science of morphology. Abū Abdallāh Muḥammad b. Aḥmad al-Qurṭubī (d. 671/1273) used morphology to understand and explain in al-Jamī' li-'Aḥkām al-Qur'ān. One of the most distinctive features of his tafsir is that philological explanations, including morphology, are included in the explanation of the ayah. Qurṭubī made a structural analysis of the words in the verse and gave morphological information about them, and he dealt with the details and exceptions in terms of form. Considering the morphological situations of words, he tried to make the meanings of words understandable. However, another issue that should be emphasized during the research is that Qurṭubī reaching meanings that cannot occur with these rules by moving from the rules of morphology. It is noteworthy that Qurṭubī made these applications in cases such as the characteristics of the wording, the differences in reading, the context in which the word is found, za’id (excess), hazf (reduction), etc. The study has been limited by reviewing the information Qurṭubī gave in the process of understanding and explaining the ayahs and based on his comments on singular-dual-plural, masculine-femininity, and certainty-uncertainty, which are among the subjects of morphology. In these three subjects, research has been done in tafsīr, the subject has been studied through examples related to the subjects, and explanations, evaluations, and assumptions have been made about the subject. In this study, the samples were examined in detail by considering them from different angles, and the subject was conveyed in a way that focused on the meaning.

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Die philosophisch-dialektische Arbeitsweise und das theologische Selbstverständnis des Niketas von Byzanz
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Die philosophisch-dialektische Arbeitsweise und das theologische Selbstverständnis des Niketas von Byzanz

Author(s): Manolis Ulbricht / Language(s): German Issue: 1-2/2022

The article explores the argumentative context of the anti-Islamic work by Nicetas of Byzantium (9th century) titled Refutation of the Qur’an (Ἀνατροπὴ τοῦ Κορανίου). The study is based on three core passages of his work: Through a philological examination of the work’s foreword, the symbiosis of secular and ecclesiastical power expressed in the so-called Programma is examined. Then, the Apology of the Christian faith is unfolded in its main lines of philosophical argumentation presenting Nicetas’ train of thought from the “power of God” to the “Trinity of the Godhead”. Finally, the polemic’s Methodological Passages are examined, in which Nicetas sets out the foundations of his subsequent argumentation against Islam. The opus magnum of Nicetas of Byzantium is one of the most influential within Byzantine polemics against Islam until the Palaiologan Era. The present study is intended to contribute to a closer examination of his oeuvre and to place it in the historicaltheological context of his time.

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