Fikret Karčić, Pravno-historijske studije
Review of: Fikret Karčić, Pravno-historijske studije, Sarajevo: Centar zanapredne studije, 2016.
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Review of: Fikret Karčić, Pravno-historijske studije, Sarajevo: Centar zanapredne studije, 2016.
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Review of: Fikret Karčić (priređivač), Muslimani Balkana: “Istočno pitanje” u XX. vijeku, Centar za napredne studije, 2. izdanje, 2014
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The symbolic concept of kashmiriyat, dated back to 16th century, generally covers most of the aspects of Kashmiri Muslims’ culture perceived as traditional. However, in the modern era of globalization and rapid growth of the media, particularly the Internet, the world is changing really fast, together with local cultures and identities. The budding influence of social media on the culture of participation, opens a new field for artistic activity. It is especially the younger generation, prone to rebel against the existing reality, who make use of those aims to express oneself. One of the most alluring means to do so is music. It stimulates people’s awareness and tends to unite people beyond boundaries by its universal language. Thanks to its emotional potential, popular music recently gathered its momentum among Kashmiri Muslims as well. The paper presents the examples of two young Kashmiri musicians, MC Kash and Ali Saffudin, as the carriers of Kashmiri Muslim cultural identity. Pointing out the traditional symbols, how they are being reinterpreted and mixed with the elements of current reality and Western culture, I will try to show some aspects of this identity, focusing on the place of regionalism in it.
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Eighty years since their appearance, the Muslim Resolutions of 1941 have not ceased to attract the attention of both professional historians and the wider academic and social public. While some older literature and publicist writing have promoted mostly typical, extra-contextual and emphatically affirmative views on their content, the recent critical historiography has raised many questions about the real substance, meaning and scope of these important historical documents. In this paper, the author seeks to shed light on the broader background of the resolutions, analyzes their content, makes questions about the credibility and sustainability of some of their claims and assesments, deals with the told and unspoken matters in their messages, and portrays the contested views and controversies that have been following the appearance of the Muslim resolutions to the present day.
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The review of: Xavier Bougarel, Nadživjeti carstva. Islam, nacionalni identitet i politička lojalnost u Bosni i Hercegovini. Sarajevo: Udruženje za modernu historiju / Udruga za modernu povijest, 2020, 408.
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This article explores various questions about a poem written by Antun Ivanošić (1740–1800), a priest and poet from Slavonia, in which he glorifies the Habsburg victory over “the Turks” during the Dubica War (1788–1791). The author twice mentinos Mustafa Gaibija (Muṣṭafā Ghāʼibī or Ghaybī), a 17th century Muslim scholar, mystic and poet. Gaibija holds an important place in the sacral history of the Banja Luka region and of the Bosnian Muslims in general. His memory is also preserved in the folk traditions of the Catholics of Slavonia. The references to Gaibija in Ivanošić’s poem have previously passed unnoticed both in both Bosnian historiography and Croatian literary studies. This article highlights the significance of these references and thus contributes to a better understanding of Christian-Muslim relations on the borders of empires and to the representation of Muslims among the Southern Slavs of the 18th century.
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This paper uncovers a slightly different picture of the struggle for an independent Bulgarian Church and deals with the texts of two of its participants: the memoir and diary of Nikola Sapunov (1815–1861) and the correspondence of and some other texts by Ivan Naydenov (1834–1910). Apart from patriotism, martyrdom and political plans, which are also often problematized, there are also personal partialities, hostilities, ambitions, and financial motives. For many activists, the authority of the Ottoman Sultan (who was also a Caliph, the religious leader of all Muslims) and keeping his firman in force were very important. The confessional mobility within Christianity characterized the life of Sapunov and some other activists generated tensions and polemics, but not clashes on a great scale. The relations with foreign factors, primarily Russia, were also important. They were complicated and included not only different forms of interferences, but also deliberate demands for such an intervention and efforts to provoke it and follow foreign models, mostly the Greek one. Keywords: Nikola Sapunov, Ivan Naydenov, Bulgarian Church, confessional mobility, financial motives.
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Muslim International Forum (MIF) is an entity where the founding and supporting partners are inter alia Religious Board of Muslims of the Russian Federation, International Union of Muslim Scholars, Presidency of Religious Affairs of Turkish Republic, Al Mustafa International University (Qom, Iran), The Institute of Asian and African Studies of Lomonosow Moscow State University, Moscow Islamic Institute, Faculty of Asian, and African Studies of Sankt Petersburg State University (MIF 2019a). The XV Forum was also organised with support of German Muslim organisations (Islamische Federation in Berlin, Zentralrat der Muslime, and Islamrat fur die Bundesrepublik Deutschland). One of the essential goals of MIF is the consolidation of moderate and constructive forces of the Muslim world. Islam of the 21st century stands against unprecedented challenges facing humanity such as numerous military and political conflicts, terrorism and extremism, cultural decline, insufficient scientific development, global health hazards, starvation, but also faces the hijacking of its name by quasi ideology of terrorism, extremism of criminal roots; taking the name of Islam on their banners.
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The article discusses the issues of religious radicalisation and de-radicalisation in contemporary Islam. Its authors present complex phenomena of ideological, historical, cultural and political contexts of radicalisation processes, investigate the distribution of radical propagandist materials among various Muslim communities around the world and analyse the consequences of ideological transformation of Islamic fundamentalism in selected European countries. The authors conclude that radicalisation propaganda has a global appeal due to the fact it has adopted a carefully selected group of globally recognised ideologues (Ibn Abd al-Wahhab, Abul A’la Maududi, Sayyid Qutb), but the recommended de-radicalisation processes should be rooted locally or regionally. The article proposes a constructive theoretical framework, a working hypothesis that should be constantly revised and modified in the changing socio-political environment.
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The article examines how right-wing discourse communities are linguistically and visually constituted in social media in the context of flight, migration and Islam. The PEGIDA Facebook Corpus covering user comments (2014–2015), the PolRrA Corpus containing right-wing populist speeches (2016–2017) and the Instagram Corpus of the hashtag #identitäre (2019–2020) with postings and user comments are the data basis. Thus the corpus consists of different language-based and multimodal entities. The aim is to show how right-wing discourse communities in Germany are constituted by us-you relations, naming practices and visual patterns across time, platform and organization.
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Due to the development of the computer-mediated communication, the expression of emotions has undergone significant changes. This paper proposes à linguistic analysis of the verbalisation of emotions on the Internet. The goal was to examine the way the expression of emotions can be exploited by the speaker. Therefore, the study was conducted on a propagandist discourse available on the Internet. More particularly, Dabiq and Dar alIslam, the official online magazines published by the Islamic State, constituted the corpus of this analysis. This way, it was possible to investigate how emotions, which are spontaneous by nature, become carefully formulated productions.
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The article analyses Ibn Taymiyyah’s logical and theological concepts which have philosophical aspects because they rely upon rational arguments which are free from any other external influence. Ibn Taymiyyah follows his own philosophical predisposition (fitrah), which he personally considered to be much more capable to relate about the truth than any other philosopher. His criticism is directed against theologians, philosophers and Sufis who were under the influence of Greek philosophers. The pivotal issue in all his theological-philosophical discourse is the transcendence of God and the relation between God and his attributes. He believes that God’s essence is one, and His attributes are plural. We cannot speak of God but only about His attributes and about His names that are mentioned in the Qur’an which are derived from the empirical world as a requirement of human mind. Thus, the discourse about God’s attributes includes the discourse about His essence.
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In introduction of this article the author relates about basic aspects of khutbah as well as about socio-political environment of Bosnia and Herzegovina after the year 1945, when the Islamic Community was faced with grave challenges that affected its functioning and its organisational structure. The author also presents a shorter review of the institution of khutbah in Bosnia and Herzegovina from the 15th to the 20th century. Further on, some opinions and arguments of the Bosniak ulama in the first half of the 20th century and later regarding the need to reorganise khutbah in the territory of Bosnia and Herzegovina. Special focus here author placed upon the issue of translation of khutbah from Arabic or Turkish into Bosnian language in the late 1950s as well as upon the “Decree “(fatwa) of the Islamic Community about translating khutbahs for Bosnian and Herzegovinian jamaats in the period from 1958 to 1963.
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The Islamic approach to life, in regards to the attitude towards oneself and towards the others, and the Islamic concept of personal and family life imply and require one’s determination and persistence on his path towards good, justice, righteousness, responsibility as well as refraining from transgressing the given limits or violation of the rights of the other person. Violence towards oneself or towards others is alien to all the Islamic principles; thus a Muslim, a man or a woman, are not to engage in any form of violence, that is to say they must not be perpetrators of any form of violence whatsoever. Keeping in mind the role of family in Islam, violence should never be linked to it, and by no means can a Muslim family be a place where violence is witnessed. Regarding the fact that Islam holds domestic violence as an incomprehensible phenomenon, utterly inconsistent with the idea of what the family is, what it symbolises and with what is expected of it, also it is unthinkable that any member of the family behaves violently towards any other of its members even more so to justify those acts by misinterpreting and wrongly translating certain ayahs of the Qur’an or the Sunnah of Muhammeda, a.s. However, if the case of domestic violence still does occur, it is necessary to react, using a multidimensional approach, to help the victim as well as to help the perpetrator realise that he has committed the act of violence and to assist the both during the process of rehabilitation.
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This article analyses religious and pedagogical perspective regarding physical and emotional abuse of children. Disciplinary and sanctioning methods of Qur’an and the Sunnah are analysed here for this purpose, however, bearing in mind characteristics and conditions which imply that these are taken as options only after all the other positive up-bringing approaches and methods like improvement, encouragement and prevention have been exhausted. Theoretical framework and terminology pertaining to disciplinary and sanctioning measures are pointed out here as well. A model of the Messenger’s relation with children in the context of upbringing and corrective measures is presented here as an exemplary, tolerant, empathic, and non-violent upbringing method. The article also demonstrates a pedagogical view of damaging consequences of physical and emotional abuse upon children’s health.
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Review of: „Sudovi: komparativna studija“ by Ehlimana Memišević (Centar za napredne studije, 2019). Review by: Sead Bandžović
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This work thematizes life, education and professional life endeavour of imam Husein efendi Husić from Dub as a paradigm of an imam who worked in difficult circumstances during the communist rule after the Second World War. The article offers an insight into the service of Husein effendi Husić, his work in maktab and his activities in jamaat. Based on documents from the archives of Gazi Husrev- bey’s Library, the author here presents professional endeavour of Husein effendi, historical circumstances he worked within and challenges he faced in that regard. Professional life of Husein effendi is an image whose framework is befitting to all the imams who worked during the socialist government rule in Bosnia and Herzegovina and who in the midst of an aggressive secularisation remained faithful to Islam and to the Islamic Community. In this regard, this article serves as a tribute to all the imams of this period in history as an expression of gratitude for their selfless endeavours.
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The introductory section of this article relates about socio-political circumstances in socialist Bosnia and Herzegovina during the period 1945-1965, due to which the Islamic Community of the country was faced with grave challenges which affected its organisation and functioning. This post-war period was also marked by very strenuous lack of finances in the Islamic Community which was primarily result of series of normative regulations issued by the communist government, analysis of which are presented in the initial part of the article. In the second part of the article, the author thematizes the financial circumstances of the Islamic Community after the issuance of the Law of Nationalization of rental buildings and land for construction in 1958. The “Regulation regarding the membership fees” which the Islamic Community presented, the Commission for Religious Issues of Bosnia and Herzegovina in 1963 as an attempt to resolve its financial crises, is of focal significance to the author in this article.
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The end of the 20th and the beginning of the 21st century revealed an increase in scientific interest in the problems of Islamic philosophy, especially noticeably in the West, where we encounter new achievements of already established authors, but also valuable works of younger generation scientists, who created an entirely new circle of experts within the field of Islamic philosophy. In this paper, we aim to offer an analysis of the most significant studies of Islamic philosophy during the first two decades of the 21st century, based on pointing out the most important titles, whose content and critics recommend them as paradigmatic. Critical research written in the West at the beginning of the 21st century shows that Islamic philosophy, even in its most recent phase, remains predominantly related to the metaphysical and epistemological problems characteristic of classical Muslim philosophical thought. We take as a frame of reference to present in the task outlined above, among the many authors, the works of Seyyed Hossein Nasr, Peter Adamson, Massimo Campanini, Richard Taylor and Ian Richard Netton.
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This case study examines the bilingualism of the prominent Russian Muslim newspaper of the late nineteenth to early twentieth centuries, known as the Perevodchik-Terjiman (literally “Translator” or “Interpreter”) by means of discourse analysis. This newspaper was published from 1883 to 1918 in Crimea, until 1914 by Ismail Gasprinskii (1851‒1914), a prominent enlightener of Russian Muslims. Until December 1905, the newspaper was issued in two languages–Russian and so-called common-Turkic. The latter language was unsuccessfully intended to become a common literary language for Russian Muslims. Despite the declarations, the parallel articles in Russian and Turkic barely presented direct translations from one language to another. On the contrary, there were significant differences. The differences in Russian and Turkic narratives were not markers of opposing intentions or obscure meanings. It is argued here that this feature can be qualified as an instance of cultural bilingualism, which reflected the multiculturalism of the newspaper’s heterogeneous audience.
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