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Review of: „Konceptualni Razvoj Islamske Obrazovne Teorije - Tetavvuru Mefhumi en-nezarijjeti Et-terbevijjeti El-islamijjeti” by Dr. Madžid Arsan El-Kejlanij, Medina – Damask: Et-Turas i Ibn Kesir, 1985, 291 str.
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In the middle of the 7th century, with the entry of Islam into China, the Muslim population began to increase rapidly in China. This process, which started in the Tang period, reached its peak during the Ming period. Muslims, who came to China for trade in the Tang Dynasty, had a place in every inch of China's social and economic life regarding the Ming Dynasty. The rapidly increasing Muslim population became an integral part of China's social and cultural structure over time. Especially with the formation of the Huizu ethnic group, there were disruptions in the education of Chinese Muslims. At the end of this process, there emerged a necessity to switch into a systematic education. Hu Dengzhou, a Muslim scholar living in the early 16th century, established the Chinese madrasa education system and contributed to the more systematic education of Chinese Muslims. With the Chinese madrasa system, it was aimed to increase the Islamic knowledge of Chinese Muslims by giving various religious courses, from primary education to higher education. A corpus called “Thirteen Classics” containing information about Islam was taught in madrasas. Arabic, Persian and Chinese were used as the language of the madrasa. In addition, with the combination of these three languages, the madrasa language called "xiaojing (小锦)" or "xiao'er jing (小儿 锦)" was formed. In our study, the establishment of the Chinese madrasa system in the 16th century, its educational content, language, and its academic contribution to the Islamic understanding of Chinese will be discussed.
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In this paper, the Gureba-defter from 1261/1845 which testifies to a custom that was practiced during the month of Ramadan will be presented. It is a list of financial contributions that were collected from wealthy families and benefactors in Sarajevo in the month of Ramadan in 1845 for the religious-humanitarian fund of the same name known as “Aid to foreigners and the vulnerable ones”. Its main goal was to provide financial compensation to ulama (learned people), softas (students of the madrasa), musafirs (intentional travelers) from our and other parts of the Islamic world for their engagement in the month of Ramadan, such as reciting muḳābele (public recitation of the Qur’an), offering tārāviḥ-namāz (terawiya), i’tikāf (permanent stay in the mosque during the last ten days of Ramadan for prayer), delivering appropriate lectures, as well as helping the poor.
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February 2023 marks the 90th anniversary of the death of Carl Heinrich Becker (1876–1933), a famous German orientalist, founder of modern Islamic studies in Germany and the Prussian Minister of Culture and Education (1921, 1925–1930). Since his appearance on the German and European intellectual scene at the beginning of the 20th century, C. H. Becker tried to focus his various interests not only on a historical and cultural research of medieval Islam but also on Muslim contemporary issues. Based on this, his analysis of the European colonial powers regarding their Islampolitik found its main motive in the Austro-Hungarian Monarchy’s regulations on the legal position of the Bosnian Muslim’ religious and waqf-mearif institutions. Although some Bosnian authors, such as Ahmed Smajlović, Smail Balić, Nerkez Smailagić, Salih H. Alić, Fehim Bajraktarević and others, referred to Becker's scientific work, his notions about Bosnian Muslims remained mostly disregarded in Bosnian historiography and Islamic studies. Therefore, the aim of this article is to – using the literature, the press, Becker's numerous private correspondence, manuscripts and other archival sources – analyse Becker's observations about the Bosnian Muslims and their Islamic community through the practice of the Austro-Hungarian Islam policy. Thus, this paper analyses the method of his Islampolitik in the context of his antithesis of the sovereignty, state-control and non-interference in religion.
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This paper analyzes the theory of Islam as a religion that could have formed a rationalistic civilization, based on scientific progress, individualism and democracy. One of the representative studies on this topic is the work of Mustafa Akyol Reopening of Muslim Minds, in which the author uses the method of counterfactual analysis, posing the fundamental question: what would Islamic civilization look like if in the Sunni majority had not prevailed Ash’ari theology, but rationalistic, Mu’tazili theology? Although it could be said that the author of this study does not err when he concludes that Ash’ari occasionalism stopped the development of science in Islam, he nevertheless errs when he claims that the doctrines of voluntarism, predestination, and uncreatedness of the Qur’an, were generators of injustice in Islamic society. In this paper we tried to analyze the metaphysical foundations of these doctrines, re-examine the validity of the hypothesis about their harmfulness, and re-examine whether the observed harmful effects come from Islamic tradition or from the more recent attempts of modernization of Islam.
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Muhamed Seid Serdarević is one of the outstanding first Bosniak scholars who made a significant contribution to studying and presenting the field of Islamic studies in our language. His writings in the fields of fiqh, aqaid, akhlaq, and the history of Islam were a valuable contribution to the reforms of education in madrasas and maktabs of the time, and some of the textbooks he wrote were used for decades after without falling behind the contemporary writings of the time. Muhamed-ef. Serdarević by all means held onto the reformation heritage of the most prominent scholars of the modern Muslim era. At the same time his keen eye and awareness of the needs of the local religious theory and practice of the time heavily marked his writings in the field of Islamic studies while still strictly adhering to the sources of classical Muslim teachings. His works in the field of aqaid, thus, were also based on clear hanefi-mauturidi teachings and developed in accordance with contemporary pedagogical, and methodological standards of the time. Here we will present a number of his notable texts which gave shape to the studies of kelam in Bosnian language at the very beginning of the last century.
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After the Ottoman State withdrew from Rumelia, the Turkish and Muslim communities that remained in the Balkans aimed to continue traditional Ottoman institutions or create new ones. The Treaty of Istanbul signed between the Ottoman State and Bulgaria in 1913, the Treaty of Athens with Greece, and the Treaty of Istanbul signed with Serbia in 1914 regulated the status of the existing Muslim communities and foundations in these countries. The establishment of institutions where the necessary education would be provided to fulfill the Muslims’ need for “muftis” and “nüvvâbs” (acting muftis) was also resolved with these agreements. Also, with the signing of Lausanne Treaty on 24 July 1923, Western Thrace gained a new statute. Part I, Section III of the Treaty titled “Political Provisions” contains provisions defining the statutes of the minorities under the title of “Protection of the Minorities”. The right to open, supervise and manage their own schools belongs to minorities. In accordance with this Treaty, schools established in Western Thrace will have minority status and will be managed by school committees elected by the Turkish community. In this study, educational institutions in Western Thrace, especially Medrese-i Hayriyye are described in the perspective of their history, management, financial structures, educators and educational programs.
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This paper deals with the experience and the practice of muallim in preparation and realisation of a maktab class. making a correct choices when choosing methods and having the sincere attitude in both mualim and students is an essential requirement for a successful realisation of a maktab class. Maktab class is designed as a three-level education corresponding to the age of students. Students of the age 6/7 to the age of 14/15 are thus divided into groups. It makes it a complex task to organise a class in such a group for which both the skill and effort of a muallim are required. Knowledge of the tendencies and abilities of students in a group along with other relevant factors are the guidelines for a muallim in making the right choice of the teaching method. The teaching style of muallim along with choosing the adequate teaching method make the realisation of teaching goals easier. During the class muallim is required to meet all the goals of the teaching class, and in the case of any eventual obstruction that can occur on the part of the student’s group, muallim should be able to prioritise the goals that can be met at that particular moment. Maktab class students are taught to become useful parts of the Islamic Community and the society they live in. Unlike forty years ago, today we have plenty of available didactic materials and many audio-visual tools that should be made available for use in maktab class.
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The article presents a dual aspect of the role of maktab class, comprised of the learning content that provides students with basic knowledge sufficient for living their lives in Islamic fate, and the other is the upbringing that helps to form positive character traits in maktab students. To present the former aspect, the article offers a brief analysis of the content of the Teaching Plan and Programme for the maktab class, whereas the upbringing aspect is analyzed within several theses based on the perceived experience of the actual impact of maktab class in forming students’ character. However, the potential negative impact of any of the two aspects of the maktab class is not analysed here.
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Learning is one of the fundamental human needs. The need to learn is a part of human nature and with the aid of adequate pedagogical incentives it is possible to guide the development of a human being in a positive direction thus consequently guiding the society towards general goodness. However, inadequate interference in human development can result in denial or relativisation of universal values which lead to deviant behaviour. Learning is a life-long process that takes different forms in various places, but we truly experience learning process only if that learning brings about a personality change. This change can be achieved through changes in the dominant pedagogical model by adding adequate socially desirable values to its content. This article primarily explains the values-based modes of learning and then it analyses the prospects of these models in resolving the challenges of modern society from within the prism of maktab class teaching.
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This article analyses the theological and philosophical teachings of Abu Bakir Al-Baqillani, a scholar who had a significant role in establishing the foundations for Ash’ari school of thought, by adding a metaphysical aspect to it. His discourse begins with defining knowledge, as the task of knowledge is to bring one to a state of inner certainty. Faith, in its dipper sense, is also a cognitive fact and must have its epistemological foundation. The other important issue in this discussion is the relation between God’s Essence and attributes. Al-Baqillani gives depth to this issue on the basis of essential logic by making a distinction between knowledge and known, between attribute and attributed, proof and proved, and between essence and its forms. To this, he adds his cosmological proof that starts from the perception of the world which is composed of substances and accidental properties. Since accidents are temporary the substance of which the accident is made is also temporary. Interdependence of substance and accident is based on God’s Will. If no substance is eternal, and the world is composed of substances, then it follows that the world as a whole is not eternal. Al Baqilani introduces a new understanding to Ash’ari’s tradition regarding the issue of acquired power (al-qudrah al hadesa), that is to say that man determines the modality of his action by his choice, but not the act itself thus referring to man’s free will and the responsibility thereof. This is a quite significant modification to the doctrine of acquisition or kasb.
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Hasan-efendi Ljevaković in some sense is a role-model of an imam in the period of socialist Bosnia and Herzegovina. His effort in promoting the teachings of the Islam and in affirmation of the Islamic Community in those difficult times is truly exemplary. His dedication to his work and energetic and innovative approach to it is equally evident in his service in his role as a religious-education referee and in his role as an imam. His life and experience of show trials which resulted in long-term imprisonment as a political prisoner in Zenica prison, being followed and watched by the socialist state agency is also a paradigm of the life of an imam in the period after the Second World War. This article aims to present, based on relevant documents, the life and work of this ‘alim, and also to review his opinion about the issue of the position of women in Islam. With this purpose, we present here his debate with renowned muderris of Zenica Dervišefendi Spahić which we used here as a platform for analyzing his theoretical position on this important social issue.
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In this article we offer stylistic analysis of the surah At-Takwīr (The Overthrowing). Studding the main theme and the motives of this surah we here also analysed the rhythm of the surah At- -Takwīr, and tried to observe its phonetic and semantic aspects as well as its syntax. Contextual and intercontextual analyses points to the fact that the surah, in some manner, connects eschatological and anthropological facts thus establishing the faith in Allah Teala and the Judgement Day. This Quranic surah tends to wake up the person with its strong rhythm and its poetic style reminding him of inevitable death.
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This article deals with historical circumstances that shaped the thought of classical Muslim philosophers as given in the works of Josef van Ess and Marshall G. S. Hodgson. Here we primarily considered their works Theology and Society in the Second and Third Century of the Hijra of Josef van Ess (along with his book The Flowering of Muslim Theology) and The Venture of Islam by Hodgson. In the initial part of this article, the Islamic philosophy in general is discussed as it is presented in these works. Some connections to kalam and foreign influence is also related here in brief. These connections are mentioned here to position the philosophy with regard to the orthodox teaching upheld by kalam, and which in the case of philosophy is made questionable due to the influence of neighbouring traditions. Following is the discussion about philosophy itself within the perspective of the society of the time with a special focus on elitism. Naturally, no discourse about the social background is possible without involving the talk about the political reality of the time. In the concluding part of this article, the author discusses differences in the approach of the two authors.
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Non-material cultural heritage is or the living religious legacy, is a significant segment of the cultural identity of any ethnic or religious community. According to the UNESCO Convention, non-material cultural heritage is defined, among other things, as cultural spaces, and is manifested in five domains, of which the third incorporates: social practices, rituals and festive events. Within this domain, Bosnia and Herzegovina has Ajvatovica Pilgrimage on the Open Preliminary List of Intangible Heritage. In this article, the author presents the experience of the Islamic Community in organizing the pilgrimage to Ajvatovica, explores some prospects for preserving the sight as a living religious heritage, and points out some challenges that the organizers may face in future. The author here also discusses another cultural space, Brateljevići cave near Kladanj which could also be promoted as another sacred location along with Ajvatovica for the Preliminary List of Intangible Heritage of Bosnia and Herzegovina.
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This article presents a preparation for the class titled “Salah and time planning: the fi rst muezzin” which is a part of the teaching material classifi ed as ”Salah and time planning”. Th e teaching unit we deal with in this text is a part of the Teaching Plan and Programme for the class of Islamic religious studies for the fi fth grade of primary school. Th e author presents here instructions for carrying out the class, in terms of defi ning the aims of the teaching class, the form for its presentation, teaching methods and techniques, and off ers the content for the class with several attachments which can be used during the teaching class. Th e preparation is additionally equipped with QR codes that give the teacher access to additional online material that can be used in the class.
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Review of: Analiza jednog tefsirskog izvora (Mehmet Akif Koç, Analiza jednog tefsirskog izvora: Predaje Mukātila b. Sulejmāna (150/767) koje se nalaze u Sa’lebījevom (427/1036) tefsiru, Kitabiyat, Ankara, 2005; Izvorni naziv na turskom jeziku: Tefsirde Bir Kaynak İncelemesi: eṣ-Ṣa’lebī (427/1036) Tefsirinde Mukātil b. Suleymān (150-767) Rivayetleri)
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The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance with what is written in the Holy Quran. They reflect the traditional lifestyle and calendar beliefs of the common people. An attempt was made to systematize the permitted and unacceptable activities on certain days related to agriculture, family, wedding, childbirth, travel, illness, dreams, etc. By means of their comparative analysis, the manifestations of the so-called folk (popular) Islam, the connection with the common Turkic and all-Islamic heritage are revealed, the role of the contexts of the Balkan and Baltic cultures is outlined. It is assumed that what has been preserved from the beliefs of the Tatars in Dobrudja and the Polish-Lithuanian Tatars reflects the relationship between the spoken and written word: for the Tatars in Dobrudja it is rather an oral, everyday version, while the Polish-Lithuanian Tatars have a written primary source. In the perspectives of the research, it is possible to look for traces of the spread of written sources of a similar nature in the Balkans. Also, to reveal the universal dimensions of beliefs in good days and bad days, as similar beliefs are known among other ethnic groups and denominations.
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The present article focuses on the text created by Belarusian–Polish– Lithuanian Tatars that admires the birth of the Prophet Muhammad with the appropriate title “Mawlid” (Birth). The time of text creation is unknown. Although, the last rewriting of the manuscript is most likely to have taken place no earlier than the second half of the 18th century, that is, according to some researchers, when the Polish language prevailed in texts written by the Tatars who lived on the territory of the Grand Duchy of Lithuania. The language of the text under consideration can be described as hybrid. Hybrid texts were based on a native speaker’s linguistic capabilities with an orientation to some book that served an example. On the one hand, the linguistic structure of such a text reflected the idiolect of its creator, and, on the other hand, it included the elements of the book example the creator was guided by. The objective of the article is to study the lexical structure of the text in question which is a mixture of lexemes belonging to different languages. There are a number of Arabic and Turkish words in the text. Regarding Slavonic words, it is difficult to determine their origin accurately due to genetic links of the languages. Definitely, there have been attested lexemes belonging to Common Slavic, along with Church Slavonic and East Slavonic words of Polish origin. In conclusion, it is assumed that norms pertaining to the Polish language became weaker gradually. This statement can be supported by the fact that “Mawlid” (Birth) was created no earlier than the 18th century, when the territories bordering the Russian Empire alongside the territories which had entered the Russian Empire after partitioning the Polish–Lithuanian Commonwealth were greatly influenced by the East Slavonic dialects as well as standards in writing. The fact that there is a mixture of not only phonetic and morphological but also lexical elements in the text does not seem to suggest that such a process took place only as a result of repeated text rewriting. There also may be a case typical of undifferentiated multilingualism when a speaker does not separate the system of languages and uses the first option that comes to mind without thinking about its linguistic affiliation.
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The article analyzes the features of development and the main vectors of transformation of the historical Indonesian memory within the framework of the public historical and educational organization “Jejak Islam Untuk Bangsa” as one of the segments of the cultural trend in the modern Muslim Ummah. It is shown that the activity of Muslim intellectuals is comparable with the role and contribution of secular agents of historical politics and actors of memorial culture. The author analyzes the directions and features of mutual dependence and complementarity of Muslim and secular forms and versions of collective memory. The author analyzes the perception of the collective memory of the Ummah by Muslim intellectuals through the prism of the development of images of Indonesian history in secular and Islamic contexts. Particular attention in the present article is paid to ideological contradictions, which are not only relevant for the current stage of development of the Ummah and the community of Muslim intellectuals, but also form different and parallelly developing modes of the historical memory of modern Indonesia. It is shown that the model of the collective memory of the Ummah in particular stimulates the development of the politics of memory in general, actualizing the tendencies of the sovereignization of the history of Islam in Indonesia. The article shows how and why various forms and versions of the collective memory of Indonesia are formed and developed, constructing through the prism of Islamic values. In general, it is assumed that historical politics generates various collective memories legitimized by different memorial cultures, including the attempts of Muslim intellectuals to form their own memory as a universal model for describing their own community in particular and the political experience of Indonesia in general.
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