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O PRIRODNOJ VJERI (AL-IMAN) I FORMALNOJ RELIGIJI (AL-DIN)

Author(s): Mustafa Cerić / Language(s): Bosnian,English Issue: 1/2022

This article is focused on the interplay of natural faith (al-īmān), formal or artificial religion (al-dīn), and the art of politics (fannu-l-siyāsah) in Islam. Trust in God is primordial faith (al-īmān), which is shared by all human beings in the conception of their creation by God who breathes His soul (al-rūḥ) into each and every human being as a potential trust in Him. Thus, trust in God is the matter (hyle) of faith. The faith is not yet the form (al-ṣūrah or al-shakl). The form of the matter of faith becomes religion (al-dīn), after it has been shaped by the art of theologians as an artificial theology, which is not necessarily wholly compatible with the primordial matter (hyle) of faith, but it cannot be said that the form (al-ṣūrah or al-shakl) of religion (al-dīn), as formal or artificial theology, is totally void of the matter or substance of the natural faith (al-īmān). The art of politics (fann al-siyāsah), a politics that uses or abuses naturally born faith (al-īmān) and formal religion (al-dīn) is to preserve continuity and encourage change in history. In this process of continuity and change, many forces in Islamic history were at play and many crises arose as a result. This article is an attempt to identify these “forces”, focusing on the phenomenon of historical and contemporary deviations of “extremism” in the world of Islam.

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Tanrı’nın Ön Bilgisi Meselesinde Orta Bilgi Teorisinin Yeri ve İncelenmesi

Author(s): Halil İbrahim Dündar / Language(s): Turkish Issue: 2/2022

The issue of whether a man is free with God's prior knowledge is an important issue discussed in both philosophy and religious thought. Here, we tried to examine the solution proposal of the middle information theory. Is God's foreknowledge an obstacle to man's freedom of action? Different answers have been given to the question of the relationship between God's foreknowledge and human freedom. However, most of these answers either limit the knowledge of God or impose restrictions on the freedom of man in his actions. In this context, the middle information theory developed by Luis de Molina argued that man could be free in his actions, without causing any deficiency in God's knowledge. In this thought, God offers man different options. Man chooses one of these different options of his own free will. Although there are different reasons for the person to perform this action, the sufficient reason for that action is the person himself. Accordingly, there can be no decrease in the knowledge of God and man’s free actions. The middle knowledge theory is a theory that allows human beings to act freely and also offers God a choice at the point of creating free creatures. The most distinctive feature of the intermediate knowledge theory is that man can be free in his actions without any loss of the knowledge of God. This idea is explained based on the following basic assumptions: The first is God, man's knowing which of the different alternatives to choose, and the other is God's explanation of how he knows counterfactual information.

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Şarkiyat Çalışmalarında İslam Ahlâk Metafiziği, editör İbrahim Aslan (İstanbul: Endülüs Yayınları, 2020), 462 sayfa, ISBN: 9786052105931

Author(s): Abdul Basit Zafar / Language(s): English Issue: 2/2022

In the present work, ‘Islamic Ethic Metaphysics in Oriental Studies, ’ Aslan successfully managed to groom the project with the translation, edition, and compilation of the most notable names in Islamic ethical theories. The work endowed by TUBITAK investigated the Islamic metaphysical frame of ethical theories. From the orientalists' standpoint, it urges the reader to thoroughly understand miscellaneous metaphysical issues and problematics of Kalām value systems by bringing classical discourses between Mu‘tazilites, Ashʿarite, and Maturidite. Such initiatives certainly will help the Turkish scholarship notice, grasp, and criticize the enormous literature in western languages.

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Malezya’da İslami İlimler Alanındaki Akademik Dergilerden Journal Afkar’ın İngilizce ve Arapça Makalelerinin Bibliyografik Taraması

Author(s): Adnan Arslan / Language(s): Turkish Issue: 1/2022

Carrying out a qualified literature review enables researchers who conduct studies in a particular branch of science to have a panoramic view of the study area. Literature reviews are important for the successful conclusion of the research adventure as the knowledge of what is written in the field could give clues as to what can be studied. Bibliographies are the most practical way of looking at general studies in the field. Bibliographic efforts virtually map the field of study and assist researchers in their progress. In this study, a general introduction will be made about the Malaysian theology/Islamic studies journals. The assumption of this study is that the topics that will attract the attention of Turkish researchers may have been discussed in these journals and that findings that could serve as a source for new studies have been reached. With this article, it is aimed that a literature review in the field of Islamic studies will also include Malaysian theology journals, and it is hoped that such a study will contribute to the originality of prospective studies. This study aims to provide those who do academic research in the field of Islamic studies with a map of Malaysian studies. It was noticed that there are highly qualified international journals in the field of Islamic studies in Malaysia, which is quite far from our country in terms of geography and culture. The bibliographic data of the English and Arabic articles published by Journal Afkar, which stands out with its prestige among these journals, are listed chronologically with their Turkish translations. Although Journal Afkar is the academic publication of the University of Malaya, it accepts at least one-third of publications in English and Arabic. In the introduction, information about the importance of literature review was provided, and then a brief introduction was made about the academic journals in Malaysia in the field of Islamic studies indexed by ESCI and AHCI. It was observed that there is a remarkable number of comparative studies in English and Arabic articles published in the journal. It was found that Malay researchers have a tendency to bring together the different interpretations of Islamic scholars with different sectarian views on a single subject.

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Mu‘tezile’nin Nübüvvet Savunusu: Kādî Abdülcebbâr Örneği

Author(s): Mikail İPEK / Language(s): Turkish Issue: 1/2022

Prophethood is of great importance in Islamic thought and other monotheistic religions. Since the Muslims value the message of God, they also attribute a relgous value to the prophets who conveyed these messages to people. Nevertheless, throughout history, there have been those who objected to the idea of prophethood from different points of view. The basis of these objections to prophethood is based on Aristotle. There are also currents where this idea embodies a systematic character. The most prominent of these are Barāhima and Sumeniyya, which are disputed about their origins and accepted to be of Indian origin according to the majority. In addition to systems such as Barāhima and Sumeniyya, Ibn al-Rawandī (d. 301/913), his master Abū Isa al-Varraq (d. 247/861), and Abū Bakr al-Razī (d. 313/913) have also managed to come to the fore in some periods of history with their ideas that reject prophethood. These personalities are not only prophethood but also criticized the prophethood of Muhammad, “Khatm Al-Nubuwwa/Last prophet” and the Qur’ān. Today, it is observed that movements such as Deism and Positivism continue the ideas of these denialist movements. Mutakallims such as Jāhiz (d. 255/869) and al-Qādī Abd al-Jabbār (d. 415/1025) from the Mu'tazila tried to defend the prophethood by responding to the objections in question in their own time. Today, movements such as deism and positivism reveal thoughts parallel to the ideas of these denialist movements. The aim of this study is to reveal the importance of the responds given by al-Qādī Abd al-Jabbār from the Mu‘tazila to the criticisms directed at the prophethood in terms of today. It has been determined that the objections to prophethood in the past and the deism and positivism have similiar ideas about prophethood. In this context, it can be said that the defense of prophethood made by al-Qādī Abd al-Jabbār is important, especially that it reduces the doubts of the deism movement and sheds light on our age. Various studies have been written on similar subjects before. Metin Özdemir's work “Mu‘tazila's Defense of Prophethood” and Orhan Aktepe’s article “The End of Prophecy with the Prophet Muhammad” can be given as an example. However, no study has been found that deals with prophecy as a whole. In this respect, Subjects such as the prophethood, “Khatm al-Nubuwwa”, the prophethood of Muhammad, and the i‘jaz (inimitability) of the Qur’ān were discussed together. We believe that the defense of prophethood against the apostates in the Ahl al-Sunnah and Mu‘tazila literature constitutes a very sufficient and valuable infrastructure for the response to the objections of deist movements. Looking at the subject from a historical perspective, it is observed that the idea of deism also appeared in previous periods of history, but was eliminated by the scholars. Therefore, it can be said that deistic thought is not a new movement, and has always been positioned against prophethood in different forms in some periods of history.

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Kemâleddîn İbnü’l-Hümâm’a Göre Peygamberliğin Gerekliliği

Author(s): Suat Doğan / Language(s): Turkish Issue: 1/2022

Humanity’s necessity of prophets and whether it is necessary for Allah to send prophets to people is one of the most emphasized issues in Islamic thought. The debate on the necessity of prophethood includes the issues of whether the individual or society needs revelation and prophets, and if so, in what areas. Are prophets necessary to know Allah? Is it obligatory for Allah to send prophets? Can the reason per se know the religious and moral principles introduced by the prophets? Are the messages brought by the prophets necessary for the knowledge of the good and evil? To what extent are societies that did not receive the invitation from a prophet responsible for doing worship? Such questions are addressed with reference to the necessity of prophethood. In this study, we tried to determine al-Kamāl Ibn al-Humām ‘s (d. 861/1457) views on the necessity of prophethood, based on his work named al-Musāyarah fī al-ʿaqāʿid al-munjiyah fī al-ākhirah. Ibn al-Humam’s views are noteworthy in that he is a jurist and mutakallim who belongs to the Hanafī-Māturīdī school. We examined the subjects that people need prophets, the necessity of God to send prophets, the fact that it is not possible to determine the principles brought by the prophet with pure reason, and that a prophet is essential for knowing the good and evil. Moreover, this study tries to assess the meaning of the answers given by Ibn al-Humām to the question of why prophethood is necessary. In short, by using in-depth perspective, this study tries to reflect Ibn al-Humam’s views on the necessity of prophethood.

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STANARSKO PRAVO U DJELIMA MUSLIMANSKIH PRAVNIKA

Author(s): Husein Kavazović / Language(s): Bosnian Issue: 43/2022

This paper analyses the occupancy right as a special institution of the Sharia property law and the way in which resident relationships are regulated in Sharia law. Also, the paper shows the complexity of mandatory relationships regarding occupancy rights, between the owner of residential space and the holder of the occupancy right as a residential space user. Considering the basis for the occupancy right, it can be established in residential space for a longer or shorter period of time. The paper aims at bringing us closer to the principles and regulations on which the occupancy right is based in Sharia law, as well as how Sharia jurists drew scientific and legal conclusions on the issue of the occupancy right by changing them to mandatory right provisions.

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ALI FAGINOVIĆ I NJEGOVE DVIJE DERVIŠKE MEDŽMUE

Author(s): Aida Smailbegović,Emrah Seljaci / Language(s): Bosnian Issue: 43/2022

Ali Faginović was an appreciated Bosnian scholar, primarly active at the end of the XIX and the beginning of the XX century. Biographical data that we have about his early life is very scarce. He comes from a very rich and respectable family of Faginović that comes from Hrid. From the defiled analysis of his rich opus of calligraphic panels (lawḥas), manuscripts, and archival materials, we can clearly say that he was truly sūfī and an excellent calligrapher. During his life, he obtained several functions, and his public engagement can be followed from the beginning of 1887, especially from the date when the first diploma (iğāzat-nāma) was issued, originated from his school. Following archival materials, we see that Faginović, starting from 1889, was engaged in various jobs: from teacher to mutawallī, but he remained faithful to his primary vocation. Considering that manuscripts of dervish mağmūʻas are the best indicator for literary pretension and Sufi orientation, Faginović’s mağmūʻa from the manuscript collection of Gazi Husrev-beg library, except the fact that he knew oriental-islamic literature, reveals us that he wrote verses deeply woven with Islamic esotericism and gnosis. It was this detailed mağmūʻa that served as a basis on which we determined Faginović’s authorship of another manuscript that is part of the legacy of the Faginović family, stored in Bosniak Institute in Sarajevo. Comparing the content of these two mağmūʻas, and the one that is stored in The National and University Library of Bosnia and Herzegovina, which was written by Faginović’s son Salim Nijazi, we have established with certainty that both came from Ali Faginović’s pen. After comparing the analyses, we established their common and individual characteristics. Since both manuscripts are illuminated, in addition to the catalog description, we also paid attention to their visual analysis. The representation of the tekke ilāhī, as well as the shaykh tāğ, points us to Faginović’s extreme devotion to dervish order of Qādiriyya. His affection is particularly noticeable at Ahl al-Bayt, and the founder of dervish order of Qādiriyya ʻAbd al-Qādir al-Gaylānī. In his mağmūʻas Sufi works of Bosnian, Arab, Persian, and Ottoman authors are immortalized. Through all the presented data, which are based on primary archival sources, the personality of Ali Faginović – a famous Bosnian calligrapher and scholar, is additionally illustrated in this work.

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Religious Education in the World Largest Muslim Country’s Public Schools: Past and Current Policies, Challenges, and Policy Recommendations

Author(s): Amirul Mukminin / Language(s): English Issue: 113/2022

Even though Indonesia is the world largest Muslim country, it does not declare itself as a religious one. Indonesia is known as a country tolerating most religions and placing religion as a vital part of the program in public schools to ensure that its citizens have their rights to pursue religious education. However, religious tolerance is in danger as several religious-based conflicts and sentiments have emerged in some areas. While many people are doubtful if the causes of the conflicts are related to religion, it seems that the targets are related to religious symbols, such as mosques, churches, or holy books. More importantly, the contribution and existence of religious education policy in public schools have been critiqued and challenged. What went wrong with the teaching of religious education in public schools? This paper will look at the past and current policies of religious education in public schools. It will discuss the challenges to implement the policy in public schools and will offer specific policy recommendations to meet these challenges.

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Gazzâlî Sonrası Felsefe Eleştirisi: Şihâbeddîn Ömer Sühreverdî Örneği

Author(s): Mahmut Yusuf Mahitapoğlu / Language(s): Turkish Issue: 3/2023

The purpose of this study is to investigate the course of philosophical criticism after al-Ghazālī by using Shihāb al-Dīn ʿUmar al-Suhrawardī's (d. 632/1234) work Rashf al-nesāʾihi al-īmāniyya wa kashf al-fezāʾihi al-Yūnāniyya. Often confused with Suhrawardī al-Maktūl (d. 587/1191), Shihāb al-Dīn ʿUmar al-Suhrawardī is known for his Sufī identity and was the founder of the Suhrawardī order. Al-Suhrawardī organized his work into fifteen chapters and addressed topics like those discussed by al-Ghazālī (d. 505/1111) but differed from him in many ways regarding method and style. In his criticism of philosophy, al-Suhrawardī followed al-Ghazālī and focused on the issues he discussed. Al-Suhrawardī criticized philosophers' views on God's ignorance of the particular (juzʿi), their supporting the theory of emanation and the spiritual nature of the resurrection. This study suggests understanding al-Suhrawardī to trace the course of the criticism of philosophy after al-Ghazālī. Moreover, to appreciate the criticisms of philosophy after al-Ghazālī, al-Ghazālī's Tahāfut al-falāsifa and Shahristānī's Musāraʿat al-falāsifa (d. 548/1153) were compared with al-Suhrawardī's work in terms of their methods and contents. In this way, the present study pinpoints the similarities and differences between the three works. With this aim in mind, it first presents al-Suhrawardī's method in the criticism of philosophy and addresses his criticisms of philosophers. It also compares the works of these three names in terms of method, and content, along with the social and political reasons that led them to write their works. The present study suggests that al-Suhrawardī was mainly similar to al-Ghazālī in terms of their focus, while al-Suhrawardī, unlike al-Ghazālī relied more on the evidence in his method. Al-Shahristānī, on the other hand, mostly remained within philosophy compared to the other two scholars and offered his criticisms. Al-Ghazālī influenced both scholars who lived after him in identifying the subjects to be criticized. However, while al-Ghazālī and al-Suhrawardī agreed on the takfīr of philosophers, al-Shahristānī differed from them in this respect. The present study also concluded that, although there was no intense philosophical activity in al-Ghazālī and al-Suhrawardī's period that could prompt them to write these works, the two authors might have written their works due to certain political directives and social needs as they had close relations with the political figures of the period. Al-Shahristānī's work, on the other hand, appears to be the output of a philosophical debate.

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Zlatko Topčić, Kako Musa dere jarca (Životopis / smrtopis Muse Ćazima Ćatića) ili poezijom oslikana neohistorijska drama

Author(s): Amra Memić / Language(s): Bosnian Issue: 2/2019

Dramatic text “Kako Musa dere jarca’’ (CV / Necrography of Musa Ćazim Ćatić) is a poetic drama of Zlatko Topčić, which draws its sources from biographical data about the life of the one of the largest Bosniak poets Musa Ćazim Ćatić, but at the same time, it also carries in itsself the unique universal message of the poet as a perpetual foreigner in this material deterministic world. The poet is imprisoned in this world’s troubled womb of existence and the poet is also, through his existence, necessarily constrained by material aspects of his bleak existence. The figure of the poet, at the beginning and end of the play, is presented as a dead man, but in the specific form of the fetus, which is definitely one effective symbol that represents the poet ever conceived in the womb of Bosnia and the Bosnian world. The poet has captured the universal poetic fate in which he lives and exists as a perpetual stranger in this world, where he fights and creates, lives for the poetry and dies for it as well. The subtitle of this, shows that CV / Necrography has incognitive and persuasive function, because it introduces us to the inside of the play and offers us the reception of the tragic hero in which the eros and thantos are in creative symbiosis, in which the entire life is marked by death. However, Ćatić is also the symbol of the Bosniaks’ sufferings, at the crossroads between historical frictions, in an effort always remains connected with their heritage. Musa does not accidentally die in the position of the embryo, he symbolically dies in this position in which the others are born – what makes his death a new birth, birth in the true life which he has always aspired to, so the poet becomes in a certain way infinite in symbiosis with his country- Bosnia.

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Orijentalno-islamska književna tradicija u stvaralaštvu Hasana Zijaije Mostarca: Citatnost klasičnog teksta

Author(s): Alena Ćatović / Language(s): Bosnian Issue: 2/2012

Within the wider scope of exploring the relation between the work of Hasan Ziyai Mostari and the Oriental-Islamic literary tradition, this study begins with the analyses of the dialogue between the poetry written by the 16th century poet from Mostar and the original literary tradition it belonged to. The materials used in this study include the original manuscripts as well as the Latin alphabet transcription of both Ziyai`s Divan and Story about Sheikh Abdurrezzak. While analyzing them, we stopped and focused thoroughly on the category of intertextuality or of direct and effective appearance of one text in another, which in Arabic and Ottoman Turkish language is visible through quotations as well as allusions stemming from different fields of reference. Analysis of the presence of Oriental-Islamic literary tradition in the work of Hasan Ziyai Mostari, from the aspect of citation as a form of the intertextuality, proves the impossibility of grasping and correctly valorizing the poetry of this author, one of the earliest Bosnians to create in oriental languages, without background information on this tradition and its poetic standards.

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İlimler Tasnifi ve Tarihi Açısından Taşköprülüzâde’ye Göre Fıkıh ve Fıkıh Usûlü İlimleri

Author(s): Sümeyye ONUK DEMİRCİ / Language(s): Turkish Issue: 2/2022

Islamic scholars, who encountered works on the classification of sciences together with their translation activities, formed their own classification traditions by classifying the sciences from different perspective. These classifica tions, which position the sciences by considering the connection between reason and revelation, and pointing to the hierarchy and relationship between the sciences, also reflect the understanding of science on which they are based. In this context, we can talk about two different classification traditions put forward by Islamic philosophers on the one hand and Islamic scholars on the other. At this point, Tashkoprīzāda (d. 958/1561), one of the 16th century Ottoman scholars, created an original classification of sciences that influenced the future by benefiting from both traditions. Tashkoprīzāda, who sees the classification of sciences as a branch of science at the same time, has written four valuable books in this field, especially his book called Miftāhu’s-sa‘āda. These works contain rich information about the history of sciences as well as the classification of sciences. He determined the sciences of fiqh and usūl alfiqh as a sub-branch of shar‘īsciences and gave both historical and current information about these sciences by focusing on the works of influential scholars. Tashkoprīzāda, who is followed Hanafi sect and saw the Hanafi school as the most virtuous one, handled the fiqh section by putting the Hanafi school in the center. One of the remarkable points is that Tashkoprīzāda completed the part in which he dealt with the historical process of Hanafi fiqh with two great scholars, such as MewlānāCalāleddīn al-Konewī (v. 672/1273) and Sheikh Badraddin as-Simāwī(v. 823/1420), who stood out with their Sufism. It is also important in terms of showing the mystic environment in which Tashkoprīzāda was influenced and his approach to the relationship between tasawwuf and fiqh. Another point that makes Tashkoprīzāda’s works stand out in terms of the history of sciences is that he mentions famous and acceptable works by referring to the curriculum of his period and surroundings. Thus, Tashkoprīzāda reveals the classification of sciences as a whole with its history, hierarchy and curriculum.

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Okul Öncesi Öğretmenlerinin Okul Öncesi Dönemde Din Eğitimi Hakkındaki Görüşleri Üzerine Bir Araştırma

Author(s): Salih Aybey / Language(s): Turkish Issue: 2/2022

The preschool period is a period when the character of the child is formed, all their qualities and abilities begin to be formed, and can be used. Education is for human, and its main purpose is to develop all the abilities of a human by revealing them and to contribute to the healthy saturation of their emotions. It is also the duty of the educator to reveal and educate the child's innate sense of belief in a supreme being. In this regard, the joint support of the child’s religious development, which is an integral part of development, as well as all areas of development, is an important aspect that should be considered in the context of the principle of “integrity” of development. Therefore, religious education is necessary in the preschool period, as well as other knowledge and skills. Taking into account the characteristics of the developmental period in which the child is located, religious education, which will be provided to the child using appropriate methods and techniques, will be able to contribute to the child throughout his/her life. The important thing here is that this educationshould be pedagogically based and the data of other branches of science should be used. However, in our country, there are no gains to support the religious development areas of the child in the curriculum of the preschool period, and there is no religious education activity other than the answers given to the religious questions asked by the children. In this study, many issues such as the necessity of religious education in the preschool period, its importance, possible consequences, what are its principles and methods will be discussed comprehensively from the point of view of preschool teachers in this study. As a result of this study, which was based on the relational scanning model, which is one of the qualitative research methods, some conclusions were reached such as that it would be appropriate to give religious education considering the developmental stages of children in the pre-school period, and that the religious development area of the child would be lacking in the absence of religious education.

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İbn Debbâğ’ın Düşüncesinde Muhabbet Kavramı

Author(s): Ahmet AZ / Language(s): Turkish Issue: 2/2022

In Sufism, the subject of love or divine love is considered as one of the most valuable concepts and the most important foundations on which the Sufis build their way of knowing Allah. For this reason, it has aroused the interest of many people, especially mystical and literary circles, from different religions, languages, races and cultures since ancient times. If there were no conversation or love, many of the literary texts would not exist today. This phenomenon, which has been handled from different perspectives from past to present, has been subjected to different evaluations, sometimes in a literary text, and sometimes by writing separate treatises and books about it. One of the personalities who dealt with this subject in detail is Ibn Debbâg al-Qayravani, one of the Sufis of the 7th century Hijri. Ibn Debbâğ, like his predecessors Fârâbî, Tevhîdî and Ghazali, is one of the Sufis who consider love together with the theory of beauty and perfection. But what makes it different is that besides the theory of beauty and perfection, the states of lovers, the ways to reach genuine love, the parts of love, the truth of perfection and beauty, spiritual love, the pleasures of fellow devotees... In addition, his recording of mystical states and maqams with shar'i measures, his systematic handling of zahir-bâtın, latîf-kesîf, lofty-suflî concepts and associating them with love form a collection of his ideas. In fact, Ibn Debbâg sheds light on the understanding of Sufism of the period in which he lived, with the way he handled and handled the subject. While all these reveal the importance of our study, they are also the issues that determine its method. On the other hand, the absence of any academic study related to Ibn Debbâg and his understanding of love in our country is one of the main reasons why we prefer this subject.

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Etkili Bir Vaaz İçin Edebiyatın İmkânlarından Yararlanmanın Önemi Üzerine -İbnü’l-Cevzî’nin (ö. 597/1201) el-Müdhiş Adlı Eseri Özelinde

Author(s): Adnan Arslan / Language(s): Turkish Issue: 2/2022

The spread of Islam to a wide geography in a short time had an effect on the activities of notification and invitation rather than military success. While Muslims invite communities that have not yet converted to Islam, on the other hand, they have taken care to keep the Muslim community alive with sermons and guidance by not neglecting their own internal reforms. They encouraged people who are well-equipped in terms of religious knowledge and inclined to oratory to bring religious love and enthusiasm to the new generations, especially to the new generations. This sermon expectation of society has encouraged the growth of powerful preachers throughout history in the Islamic community. One of the factors that make the sermon effective is the reinforcement of the speech content with the literary language. Human nature, which is inclined towards beauty by nature, values the word being spoken by considering aesthetic concerns. The way to make speeches that are concise in words, deep in meaning, declaratively clear and intelligible depends on the proper use of literary arts. Literary writers try to make the most of the possibilities of literature and make their works permanent. In this study, the work alMudhish of Ibn al-Jawzī, who is one of the preachers who made his sermons effective by taking advantage of the rich possibilities of Arabic literature, was examined within the framework of the relationship between literature and preaching. The prominent literary elements in the work were examined in titles, striking examples were selected and critiqued. As a result, it has been revealed what Ibn al-Jawzī’s bringing together his sermon language and his literary work has brought to the sermon text.

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Hanefî Hukuk Düşüncesinde Bâtıl veya Fâsid Satım Akdinden Sonra Gerçekleşen Teâtînin Hukuki Mahiyeti

Author(s): Ünal YERLİKAYA / Language(s): Turkish Issue: 2/2022

In Ḥanafī legal thought, ta‘ātī (mutual delivery of goods and price) has been seen as a sales contract without the need for an additional legal transaction. This situation raises the question of whether the delivery transaction took place after a void (bāṭil) or invalid (fāsid) sales contract can be considered as a new contract that is revealed through ta‘ātī. In this study, which we aim to answer the aforementioned question, first of all, the issue of what kind of relationship is established between the definition of the sales contract and the legitimacy of the ta‘ātī is discussed. Secondly, the relationship between the principles of “When something is void, what is implicit in that thing is also void.”, “What builds on what is invalid is also invalid” and the delivery transaction that took place after a void or invalid contract is discussed. Thirdly, it has been discussed whether the acceptance of the delivery transaction after a void or invalid contract as a new contract is dependent on the fact that the first contract has been legally terminated. In Ḥanafī thought two approaches have emerged regarding the relationship between ta‘ātī and void or invalid contract. According to Ḥanafī jurists based on the above-mentioned two principles, the delivery transaction that took place after a void or invalid contract is not a new contract. The fact that the delivery transaction becomes a new contract depends on the fact that the first contract was terminated in a legal way. In the approach of Ḥalvānī and Kāsānī, the fact that the delivery transaction that took place after a void or invalid contract gains the quality of a new contract is not dependent on the fact that the first contract is legally terminated. This approach is very important in terms of making it possible for the idea that “Delivery that took place after a void or invalid contract has the quality of a new contract.” to attribute the classical Ḥanafī thought.

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ZEMLJA JE EMANET KOJI TREBA BRIŽLJIVO ČUVATI

Author(s): Vehid Arnaut / Language(s): Bosnian Issue: 92/2022

Bosnia and Herzegovina is faced with a growing problem of abandoned and uncultivated lands, which in turn results in shortages of food, losses in livestock funds, and most importantly alienation of man from his role and his mission here on the earth as ‘khalifa’- vicegerent, ‘master’ or the ‘owner’ of the Earth and its blessings. In this article, we analyse the universal messages of the Qur’an regarding the benefits of cultivating lands, the significance of helping one another, and regulations regarding the Zakat on agricultural products through which we express empathy with underprivileged members of society. The process of migration of the population from agricultural towards urban areas brought about aversion to agriculture as a lesser-valued human activity. This is something we need to address, for from the earth we are created, from its fruits we live and thus it is an integral part of all of us and to it we shall all return.

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NIŽE STRUČNE DOMAĆIČKE ŠKOLE U BOSNI I HERCEGOVINI (1952–1958)

Author(s): Mina Kujović / Language(s): Bosnian Issue: 92/2022

Vocational home-economics schools were four-year schools designed for the education of girls and were opened in years 1952 and 1953 in numerous cities of Bosnia and Herzegovina and were subsequently closed in-between 1957 and 1958. During these six years, two generations of students graduated here. These schools were never given their legal status, therefore its graduates never attained their formal qualifications. However, the skills they learned enabled them nonetheless to get employment as assistant workers in many institutions and companies.

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In Memoriam: Prof. dr. sc. Dževdeta Ajanović (1943 – 2023)

Author(s): Edina Vejo,Izet Pehlić / Language(s): Bosnian Issue: 92/2022

Year 1993, the beginning of the work of the Islamic Pedagogical Academy in Zenica, the first meeting with Prof. Ajanović. It was that a time of personal confusion, great pain and unquestionable communitarian identification with Bosnia and the Bosnian language Muslims. We were the professor's assistants, we studied the first steps of the academic journey from prof. Ajanović. Beige arrogance, without highlighting the difference in our academics titles, prof. Dževdeta shaped our beginnings patiently, gently and with trust. If we gave later to his assistants, at least the essence of the essential human, that is from prof. Ajanović, she taught us that.

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