MUSLIMANSKA ŠPANIJA NA TRISTOTRIDESET STRANICA
Review of: Asim Zubčević - Clot, Andre. Muslimanska Španija: 800 godina islamske civilizacije u El-Endeluzu. Preveo Vahidin Preljević, Sarajevo: Libris, 2009./1430., str. 327.
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Review of: Asim Zubčević - Clot, Andre. Muslimanska Španija: 800 godina islamske civilizacije u El-Endeluzu. Preveo Vahidin Preljević, Sarajevo: Libris, 2009./1430., str. 327.
More...
This study aims to determine the demographic status of urban nonmuslims of Anatolia in the first half of the sixteenth century. It surveys urban nonmuslims either sharing the same quarters with Muslims or having social and economic relations with the Muslim population. This study's primary sources are the tax registers giving information on socio-demographic aspects like the number of nonmuslim settlements and inhabitants. The article also investigates entitlements and names recorded in the registers to analyze some tendencies towards nonmuslim populations. Thus, it presents that nonmuslim groups had lived in harmony in the Ottoman Empire until the nationalism movements of the nineteenth century.
More...
Regarded as a revisionist historian in the West, Patricia Crone (1945-2015), who wrote many books and articles on various subjects of early Islamic history, was a prolific researcher. The place and role of mawālī, in the Umayyad and Abbāsid society, has been one of the special topics she has been interested in since the very beginning of her academic life. Her works with a revisionist perspective have been faced many criticisms by colleagues, especially the western ones, because of her biased view of the sources written by Muslim authors, her methodology, and her results. However, it is obvious that Crone’s studies on mawālī have positively or negatively affected the Eastern and Western academics in Islamic studies. This article’s main purpose is to reveal Crone’s views on mawālī in Islamic society and draw an outline without comment as much as possible. The paper consists of three parts. In the first part, Crone’s revisionist perspective and her works on mawālī have been explained. In the second part, her distinctive views on the mawālī and its origin have been discussed. Finally, in the third part, her findings of the position of mawālī in social, political, military, and economic life during the Rāshidun Caliphs (11-41 / 632-661), the Umayyads (41-132 / 661-750), and the Abbāsids (132-656 / 750-1258) have been introduced. This study, which tackles Crone’s views on mawālī, aims to encourage the further studies on this subject.
More...
The “millet” was an ethno-religious community within the Ottoman political system, created in order to facilitate the act of government and the relationships between the numerous religions and ethnicities ruled by the Sultans and Ottoman authorities. The Armenian “millet” was defined by three dimensions that shaped for better or worse the “Armenian question”. Firstly, the geopolitical characteristic of the Empire: the center of power where most important decisions were made was Istanbul, while the powder keg of the matter in discussion was Eastern Anatolia. Secondly, the daily cohabitation of Armenians and Kurds at the eastern border of the Empire, where they needed to share and fight for the same land and resources. Last but not least, the diplomatic interests that transformed the Ottoman Empire into an open field of battle for influence. All this elements shifted the commitments of the Armenian leaders and the decisions of the Ottoman government in such a way that the path from “millet” to “self-determination” blended together gradual reform and secessionist activity.
More...
Since human beings are in a structure that questions the purpose of their existence in the world since the day they exist, they resort to various ways in order to realize themselves. As a result of his efforts, he proceeds by finding his source in an esoteric context from ancient times. Mevlânâ Celaleddin-i Rumi, one of the most competent names of Anatolian Sufism, goes on his inner journey in this context and creates his Islamic-based teaching. Mevlânâ, who appears as an important component of our culture and is one of the most important people who ensured the understanding of Islam in the Anatolian geography, deeply affects the world in this context. Mevlânâ, who went on this journey to find himself, continues his action until the last moment of his life, trying to reach the level of a perfect human being. Esotericism, whether it is western or Islamic-based, is essentially a long and arduous road/journey that the individual takes to realize himself. Since the paths passed in the two esoteric contexts are similar to each other, the individual depicted by Mevlânâ and the Santiago character of Paulo Coelho are similar. Since literary works place the human and the factors surrounding him in the center, the works created with this mentality contain more or less esotericism. The works that construct their message in the image of the person who is on the way and moving take the point of finding the purpose of life as its principle. A person's "personal legend" is the only thing that guides him on this path. Paulo Coelho, who creates works that usually contain esoteric features by describing the inner world of man, also acts in the desire to reveal the richness in the west by considering the esoteric thought system with the understanding of "alchemy". In this context, it is the author's originality to see the characters that he takes on a journey with the characteristics that exist in every monotheistic religion. The aim of our study is to deal with "The Alchemist", one of the most competent works of Western esotericism written in literary form, in the context of Mevlânâ's thought system / Sufism.
More...
The Archives of the Islamic Community in Bosnia and Herzegovina, as one of the library stocks of Gazi Husrev-beg’s Library in Sarajevo, contain original material for scientific research into the phenomenon of the destruction of waqf buildings during the Second World War (1941-1945). Based on this material, as reliable answers as possible can be given to the question of the extent of the destruction, and who destroyed these buildings, to what extent and with what goals. The Islamic Religious Community (Islamska vjerska zajednica- IVZ), in the absence of national institutions for Bosniaks and as a consequence of their being reduced to a religious group within the political framework of the Kingdom of Serbs, Croats and Slovenes (since 1929 the Kingdom of Yugoslavia), was the only institution for the Bosniak Muslims that in an organized and systematic way collected data on their immense suffering during the Second World War. The Bosniaks’ material losses, which in addition to other forms of losses were also manifested in the destruction of waqf buildings, were determined by the Islamic Religious Community (IVZ) according to commission reports from the afflicted areas by occasionally taking photographs of the destroyed/damaged buildings, by sending questionnaires to district commissions on the prescribed form about the damage caused to the Muslim settlements and population, by taking statements from witnesses of war crimes, by making statistical reviews at the request of the authorities, etc. From the collected material, the collections of documents were formed and stored in the library stocks of Gazi Husrev-beg’s Library in Sarajevo, which had been already partly used in the works on the genocide committed against the Bosniak Muslims during the Second World War. This paper makes use of segments of several collections of documents so as to prove, through statistical processing of the data they contain, the claim from an archival document of the Ulama Majlis in Sarajevo that more than half of the waqf buildings were destroyed during the Second World War, and to show the structure of military formations that participated in their destruction. The massive destruction of waqf buildings, a symbol of the Bosniak Muslim identity, was linked to destructive ideologies and other conditions contributing to it, which provided a theoretical framework for explaining why the Bosniak Muslims had such losses and why the presented archival material of the Islamic Religious Community (IVZ) on documented war crimes against the Bosniak Muslims during the Second World War was never disclosed in socialist Yugoslavia (1945-1992).
More...
Oral tradition marks the year 866 A.H. (1461/62 A.D.) as the year of death of two dervishes from Sarajevo, Ayni Dede and Şemsi Dede. Based on the quotations from the work Silsiletü ʼl-muḳarrebīn ve menāḳıbu ʼl-mütteḳīn by Muniri- effendi, the Mufti of Belgrade, it can be ascertained that Ayni Dede passed away a whole century later, between 1563 and 1565. In his youth Ayni Dede worked as a tailor. From Sarajevo he went to Istanbul where he started to specialize in Sufism with the sheikh of dervishes Erdebili Sinan- effendi. During his stay in Istanbul, he had the opportunity to get close to the powerful Grand Vizier, Ibrahim Pasha. After his return to Sarajevo, he probably became the sheikh of Gazijska tekija (tekke). The latter dervish mentioned in oral tradition, Şemsi Dede, most likely did not exist.
More...
Manuscript, writing, mahtut (plural mahtutat), handwriting, handschrift, etc. it takes names such as. It means that books or treatises are reproduced by hand and not in a printing press. Each of these written works, which are identical to each other and formed as a result of the reproduction of a work by hand-written in this way, is called “nüsha” (a copy). Manuscripts can be found in the form of a book, as well as in the form of a scroll, roll and cönk, although it is rare. The reason why manuscripts are valuable is because they usually have a historical qualification. In order to observe the Mushaf calligraphy of development and to move the calligraphy to the advanced stages, it is necessary to see and study previously written works. We must preserve the ancient works that contain our values of science, art and culture and ensure that they are passed on to future generations.
More...
Namık Kemal is a writer, poet, critic, journalist, historian and statesman who lived in the 19th century and influenced many people who came after him. In classical Turkish literatüre Ehl-i Beyt was valued and many works related to them were created. Namık Kemal is one of those who deal with the concept of Ehl-i Beyt and the people and elements included in this concept in his poems, as was the case with many artists before him and in his own period. In his divan the poet following the old tradition, values them and loves them at the level of love. In his poems, it is possible to come across many elements related to Ehl-i Beyt. In his poems, Hz. Mevlana, Although there are praiseworthy words about Shah-ı Nakşibend and Alevism Bektashism, there is no evidence that the artist joined any sect. However, in his poems, Hz. Matters related to his love for Ali and his children, that is the Ehl-i Beyt are used extensively. In this study, known as Al-i Aba or Ehl-i Beyt, Hz. Mohammed, Hz. Ali, Hz. Fatma, Hz. Hasan and he will be tried to examine how Hz. Hüseyin is handled in Namık Kemal‟s poems by giving examples from his poems.
More...
This research deals with reading the psychological states through Islamic knowledge that includes the method of hadith criticism. Because, in the hadith studies, we understand that the critic makes evaluations in the field of cognitive psychology even though he or she doesn’t use psychological terms. The implementations of these scientific rules related to the science of cognitive psychology, which is used to accept or reject hadiths, reveals that there is a similarity between these two sciences because their subject is human knowledge. Scholars of both sciences were compared in terms of cognitive processes such as attention, memorization, memory and measurement tests, and some subjects related to human psychology, which are the focus of these processes, such as their abilities, motivations and the imbalances that affect them. After that, examples from the studies of the hadith scholars and researchers in the science of psychology were presented in the method of criticism in order to determine the points where they converged and diverged. As a result, although they differ in terms of starting point and result, it was concluded that there is a partial similarity between the two sciences in terms of subjects related to mental actions. The condition for the Zabt of the Thiqa definition of hadith critics includes the meaning of attention that psychologists talk about. However, the hadith scholars were more selective in this regard due to the Shari’a reasons such as good deeds and sins. In cognitive psychology, researchers have proven that people’s mental abilities play a role in attention and focus. The attention of hadith critics, who made comparisons among the narrators, concentrated on this point in order to distinguish the acceptable one from the others.
More...
According to Islamic law, there are rules and prohibitions that Muslims must follow in their actions and transactions. The prohibition of interest has been decisive in many actions, especially in debt. Accordingly, Muslims cannot put forward a condition of interest in their debt, nor can they take any transactions under this condition. Many jurists viewed interest not only as an excess of the debt but also as any benefit that the creditor would receive from the debtor other than the amount of the loan, and they evaluated it within the scope of interest. Since the lender of “qard”, which is generally used to define the debt, should not receive anything in return and should expect its reward from Allah, this was called “qard al-hasen”, quoting the relevant verses of the Qur’an, and Muslims tried to meet their credit needs through qard al-hasen. However, in some cases, people had difficulty obtaining the credit they needed, and especially in the modern period, the need for credit has increased both individually and institutionally. Therefore, Muslims tried to meet their need for qard by resorting to different ways within the limits of the Shariʽah. While applications based on transactions such as sukuk, mudaraba and murabaha and those based on intermediary transactions such as the purchase and sale of goods or partnerships were developed, applications based on direct debt without resorting to such transactions remained almost nonexistent. However, from the expressions in the books of classical fiqh, it is understood that the juʽalah, which is defined as “promising a reward in return for an action”, can be used for obtaining qard under certain conditions. In this type of juʽalah, which can be named as juʽalah ala al-iqtirad, a person in need of qard promises a certain reward from third parties to the person who provides him qard. Considering that there is a qard in question in this transaction and that the debtor pays more than the qard he has received, it is necessary to examine the opinions about this transaction's relationship with interest and its validity. The main focus of the research will be answers to questions such as the conditions that the aforementioned juʽalah transaction must meet to be valid, in what ways this transaction differs from interestbearing transactions, and within which limits.
More...
In the paper, the author concentrates her attention upon two villages in the region – Ak dere yakasý (present-day Byala reka) and Alvanlar (present-day Yablanovo), which appear to be indicative for the religious identity of the Muslim population that inhabited them. The religious symbiosis was expressed in a local interlacement between the orthodox Islam and its heterodox variation within the boundaries of a given town or village. Nowadays they are an example of a typical orthodox Muslim centre, such as Byala Reka village, and of a heterodox centre – such as Yablanovo. These two villages were an original demonstration of a widespread religious phenomenon, which occurred in other towns and villages in the whole region during the 16th – 17th centuries. They broke up the traditional notion of the meeting of Christianity and orthodox Islam and posed the interesting problem about the religious identity of the people living in Gerlovo.
More...
This paper aims to analyse to what extent the emigration of Turks and Tatars from Romania to the Ottoman Empire / Republic of Türkiye had military causes. The chronological limits of the study are the year 1878, when Dobrogea entered the borders of the Romanian state, and the year 1939, when the Second World War started. The analysis is divided into two parts. The first part explains to what extent military service in a Christian army was a cause of emigration and discusses whether the authorities in Bucharest succeeded in integrating Muslims into the Romanian army. In the second part, the interwar period is examined. The study shows that performing military service in a Christian army was no longer the main cause of emigration, but there were local abuses by some representatives of military institutions. These were investigated and action from the central authorities was called for, but the phenomenon, which had complex causes, could not be stopped. This part also explains the attraction that the transformations in the Republic of Türkiye and the military and political skills of its founder, Mustafa Kemal Atatürk, had on the Turks and Tatars of Dobruja. A final aspect analysed is the involvement of the Ministry of National Defence in the regulation of the emigration process. The main sources used in the study are unpublished archival documents from Romania and Türkiye, newspapers and magazines of the Turkish-Tatar community, and the national press.
More...
Review of: SIDŽIL SARAJEVSKOG ŠERIJATSKOG SUDA IZ 1217/1802- 03. GODINE, Preveli: Abdulah Polimac, Azra Gadžo Kasumović, Gazi Husrev-begova biblioteka u Sarajevu, Edicija: Sidžili, Knjiga I – Sidžil br. 42, Sarajevo, 2023, 478 str.; Munir Drkić i Ahmed Zildžić, CARSTVO TEKSTA: TUḤFE-I ŠĀHIDĪ I NJEGOVA UPOTREBA U OSMANSKOJ BOSNI, Gazi Husrev-begova biblioteka u Sarajevu, Sarajevo, 2023, 230 str.; Aladin Husić, DEVŠIRMA U BOSNI (O REGRUTACIJI BOSANACA U JANJIČARE), Univerzitet u Sarajevu – Orijentalni institut, Posebna izdanja LXIX, Sarajevo, 2023, 164 str.; Elma Korić, OBLIKOVANJE GRANICA BOSNE: BOSNA U AHDNAMAMA I HUDUDNAMAMA IZ 16. I 17. STOLJEĆA, Univerzitet u Sarajevu – Orijentalni institut, Posebna izdanja LXVII, Sarajevo, 2022, 174 str.; Sedad Bešlija, HERCEGOVAČKI SANDŽAK U 17. STOLJEĆU, Historijske monografije, Knjiga 27, Univerzitet u Sarajevu – Institut za historiju, Sarajevo, 2023, 330 str.; Enes Kazazović, PODRUČJE HADŽIĆA OD SREDINE 15. DO POČETKA 17. STOLJEĆA, Hadžići, 2023, 325 str.; Mesut Köksoy, İBRÂHIM OPIJAČ EL-MOSTARÎ VE ŞERHU’LMISBÂH ADLI ESERININ EDISYON KRITIĞI, Konya: Billur Yayınevi, 2019, XI + 151, IV + 405 str.; Mustafa Berhamović , VAKUFI U VISOKOM: NACIONALIZACIJA I POVRAT (1945–2021), Medžlis Islamske zajednice Visoko, Vakufska direkcija Sarajevo, Sarajevo, 2023, 344 str.; Bajro Agović, DŽAMIJE U CRNOJ GORI, Drugo, dopunjeno izdanje, Almanah, Podgorica, 2022, 752 str.; Džemaludin Latić, BOSANSKI MEVLUD, Sova Publishing, Sarajevo, 2021, 284 str.; Amrudin Hajrić, SOCIOLINGVISTIČKE STUDIJE O ARAPSKOM JEZIKU, El-Kalem i Fakultet islamskih nauka, Sarajevo, 2022, 149 str.; Ahmed Mehmedović, MUFTIJE MOSTARA I HERCEGOVINE, Muftijstvo mostarsko : Karađoz-begova medresa : Medžlis Islamske zajednice : IC Štamparija, Mostar, 2023, 252 str.; PRILOZI ZA ORIJENTALNU FILOLOGIJU 72/2022, Univerzitet u Sarajevu – Orijentalni institut, Sarajevo, 2023, 372 str.;
More...
Based on the documents found in GaziHusrev-bey’s Libray, the family archive of Husein ef. Đozo, the Archives of the State Commission for Religious Issues and the Archive Information and Security Agency, wherein the archive of UDBA is also preserved, the author here thematises the attitude of the socialist government towards Husein ef. Đozo, an Islamic thinker whose endeavour marked the second half of the 20th century within the Islamic Community of Bosnia and Herzegovina. The first part of the article reveals some lesser-known biographical details of Husein Đozo related to his activities during the Second World War, which in particular were the basis for the State’s opinion later, in the socialist period. Further on, the author discusses the socialist government’s view regarding Đozo’s decision to return to the Islamic Community in the year 1960. All the preserved documents undoubtedly show that Husein Đozo, as a person of high morality, refused to act as a government informer and that the same government would leave him alone for so long as his activities were in line with the government’s agenda. However, each time his actions were esteemed to be contrary to its objectives, the government would initiate all available mechanisms, such as informative hearings, and exercising pressure via regime-controlled media all to force him into resigning from his current duties and returning to a more desirable frame of work.
More...
The article thematises the right of Bosniak women to employment and work outside their homes in the context of the emancipation of women in Bosnia and Herzegovina. Its introduction presents a brief review of employment and the work of women throughout history highlighting the limitations that were imposed upon their employment in public offices by the ulama and others based on the interpretation of the Qur’an. Further on, the article focuses on the practice of employment of women outside their homes from the period of Ottoman rule to the end of the Second World War, that is to say until the passing of the Constitution of FNRJ (Federal Peoples Republic of Yugoslavia). The article focuses on the opinions of Bosniak religious scholars regarding (non) permissiveness for women to work outside their homes with a special accent on their argumentation based on an interpretation of the Qur’an. It also presents here a brief view of the opinions of Bosniak ulama regarding women’s employment in religious affairs.
More...
The article presents a brief review of the life of shaikh al-Islam, Mustafa Hayri Efendi (1867-1921), who happened to be the head of the Ottoman Meshihat at the time of the beginning of the First World War with an emphasis on his fatwa on big jihad. In 1914, when the Ottoman Empire joined the alliance of Germany and Austria–Hungary against Russia, France and England, he issued a fatwa about the great jihad. Since the Ottoman Empire was still, though in its last years only formally, a state managed by the rule of the Shariah, it was required of the religious head of the state, shaikh al-Islam, to issue a fatwa regarding the jihad. The fatwa obligates all the Muslims of the Muslim world, thus including the Bosniaks, against the enemy of the Ottoman Empire. The religious head of the Muslims in Bosnia and Herzegovina at the time was Džemaluddin-ef. Čaušević. Fatwa was read in public in Sarajevo, on December 11, 1914, before over 3000 people after the jummah salah, in Gazi Husrev-bey’s mosque, and before the troops of the AustroHungarian army in Bosnia and Herzegovina in March 1915.
More...
This article probes into the phenomenon of securitisation of Islam and Muslims as a multidimensional and complex phenomenon, which has been emphasised particularly after the September 11 event. Securitisation, the process of transforming a social issue into a security issue, resulted in a significant change in the general perception of Islam and Muslims as such, presenting them as a major factor of threat to security. This phenomenon is manifested differently in differing regions and it includes strict laws like the USA Patriot Act, prosecution of Muslim Uighurs in China and the state control of Islamic practice in Russia. This article analyses the profound effects of securitisation, including stigmatization and marginalization of Muslim communities, changes in international relations and domestic policies, as well as challenges facing religious freedom and democratic principles. At the same time, the article presents critical perspectives proposing a nuanced approach to understanding Islam and Muslim societies and stresses the significance of solving the root issues in order to have more effective results in the struggle against radicalisation. The author here advocates a balanced approach which would promote dialogue, inclusive policies and international cooperation by stressing the significance of pluralism and tolerance in an effort to discourage the narratives of securitisation.
More...
One of the figures who deeply influenced Islamic thought in general and fiqh thought in particular is undoubtedly Qāḍī 'Abd al-Jabbār (d. 415/1025). Most of his life took place in the 4th/11th century and he was the most important representative of the Basra Muʿtazilites after the Jubbāʾīs. With his works in both theology and the methodology of jurisprudence, he was regarded as a groundbreaking scholar not only in Muʿtazilite circles but also in Sunnī circles. According to the common opinion of many Sunnī jurists, 'Abd al-Jabbār is one of the most important figures in the field of usul al-fiqh after Imam Shāfi'ī. Having been so influential in the fields of theology and methodology, it has been a matter of curiosity in which systematic framework Qāḍī ʿAbd al-Jabbār conducted his practical life and whether he maintained his allegiance to the Shāfiʿī madhhab, which he had adopted as a student. In the relevant literature, the claim that Qāḍī ʿAbd al-Jabbār adopted the Shāfiʿī madhhab throughout his life has been widely voiced. So much so that in the works of tabakāt, where Shāfiʿī jurists are introduced, ʿAbd al-Jabbār is included as a Shāfiʿī. This understanding, which has continued until today, has become a continuing acceptance in academic studies. But is this the reality? In pursuit of this question, the present study examined the issue in the following steps: First, the claims in the literature about Qāḍī 'Abd al-Jabbār's path in fiqh are presented, and then 'Abd al-Jabbār's position in Mu'tazilite jurisprudence is presented. After mentioning the distance of the founding imam of the sect, al-Shāfiʿī (d. 204/820), who is claimed to have been adopted by a Muʿtazilite scholar, from the Muʿtazilites and even his struggle with them, Qāḍī ʿAbd al-Jabbār's opposition to Imam al-Shāfiʿī's famous views on usul was identified. This study, which proceeds by comparing ʿAbd al-Jabbār's views on usul with Imam Shāfiʿī's views on usul, concludes that his claim that he adopted the Shāfiʿī madhhab in the practical field is not very accurate. Conducting the comparison through the six (6) most distinctive issues of Shafi'i juristic thought, the study shows that 'Abd al-Jabbār clearly opposed Imam Shafi'i and the Shafi'i jurists. These six issues, which are among the most important topics of debate in Islamic legal methodology, are as follows: Whether the Qur'ān and Sunnah can abrogate each other, the prerequisite for the acceptance of the Prophet's words and deeds is their submission to the Qur'ān, that is, the determination of whether they are compatible with the relevant regulation of the Qur'ān in order to be evidence, and istihsān, which means abandoning the ruling reached as a result of syllogism on the basis of a justification and making another ruling, In the event that the new issue awaiting a solution is similar to two or more principals/makisu'n-'aleyh, the syllogism of shabah, which means to give the ruling of the new issue in question to this original by taking into account the original that is thought to be the most similar in many respects, whether the proof of the opposite concept, which means the transfer of the opposite meaning of a word, i.e. the opposite meaning of a word, to the issue that is the opposite of the issue in that word and whose ruling is not specified, should be considered as a sahih istidlal, and the meaning of the imperative.
More...
The concept of good and evil in the world, as viewed through the lens of human existence, holds significant weight in religious and philosophical discourse, particularly in the teachings of Sufism and the perspective of Mawlānā. Mawlānā, a prominent Sufi figure, delves deeply into understanding human nature, emphasizing the profound connection between humans and the Creator. Mawlānā 's contemplation on human nature extends to various aspects, including the relationship with God, the universe, love, life, death, and human agency. Within his perspective, the creation of man is regarded as a manifestation of divine mercy, love, and blessings, reflecting God's intent for humanity to comprehend and acknowledge Him. Central to Mawlānā 's interpretation is the acknowledgment of the unique qualities inherent in humans, particularly the gift of will. The verse "We created it most beautifully" underscores the exceptional nature of humans compared to other beings, granting them the capacity for choice and discernment. Mawlānā underscores the significance of human will, distinguishing them from other creatures and enabling them to make choices and decisions. However, the inherent ability of humans to exercise their will also implies the coexistence of good and evil within them. Mawlānā recognizes that human nature encompasses both revered qualities and darker inclinations. The capacity for choice inherently involves the potential for virtuous and malevolent actions. The coexistence of good and evil in the world prompts contemplation on the nature of free will and its implications. Mawlānā 's teachings provoke reflection on whether the bestowal of free will to humans, despite the presence of good and evil in the world, can be perceived as a divine blessing. Moreover, Mawlānā 's perspective invites exploration into the significance of the existence of good and evil within the universe from a spiritual standpoint. In analyzing Mawlānā 's thoughts on the issue of good and evil in the world, it is evident that his teachings highlight the intricate interplay between human will, moral choices, and the divine plan. Mawlānā 's emphasis on the responsibility of knowing God underscores the distinguished position of humans in the spectrum of creation. This unique status encompasses their role in comprehending and aligning with the divine will amid the inherent presence of opposing forces in the world, such as good and evil. Ultimately, Mawlānā 's profound insights illuminate the significance of Sufism in unraveling the complexities of human existence and the moral dimensions inherent in the human experience. His teachings resonate with the enduring quest to comprehend the world's dynamic interplay of good and evil and the intrinsic spiritual significance of human life.
More...