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Ovo kratko istraživanje o životu blagoslovljenog Poslanika islama, a.s., nije ni nova historijska analiza niti, pak, neka čisto nabožna pripovijetka o zemaljskom toku posljednjeg Božijeg Vjerovjesnika. Već postoje brojna historijska istraživanja o njemu na europskim jezicima, koja nisu napisali samo zapadni učenjaci, nego i muslimani koji ili pišu na ovim jezicima ili su njihovi radovi prevedeni na te jezike, posebice na engleski. Postoje mnoga stručna istraživanja posvećena njemu kao državniku, vojnom zapovjedniku, političkom vođi itd. Štaviše, neke biografi je, koje se mogu osloviti nabožnom literaturom, dostupne su na engleskom jeziku, premda su rijetka djela koja ističu duhovni značaj blagoslovljenog Poslanika, a.s., i unutarnje značenje različitih razdoblja njegova života. Međutim, unatoč postojećim djelima, još uvijek postoji potreba za životopisima koji bi mogli uzeti u razmatranje duhovne dimenzije kao i mnogo činjeničnije i povijesnije elemente života osobe koja je promijenila ljudsku povijest.
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Kroz historiju svog društvenog života, pored zakonitosti koje vladaju prirodom odnosno pored poretka tvarnoga svijeta, čovjek je uspostavio za sebe određene norme i imperative koji su proizvod njegova promišljanja i iskustva. U ozračju vlastitog intelekta,prirodno i logično, prvo poima bitke oko sebe i obraća pažnju na pojavnosti, a potom se bavi zakonima odnosno s treba i ne treba u domenu svog privatnog i društvenog života, a kojih bi se treba održati i on sam i ostali članovi zajednice.
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Sufi interpretation of the Qur’an, called also the allusive interpretation,fundamentally differs from other interpretations primarily because it does not rely on the tradition nor does it base its perception on the horizontal level. Other interpretations are exoteric (outer) and they are based on the tradition, that is, on the letter of the text and letter of history. Sufi interpretation is the inner or esoteric interpretation of the Qur’an. This interpretation rarely reaches for something outside the Qur’an itself and for its goal has the unveiling of its eternal message, unchained by time and space, and discovering of its depths and shades of meaning.
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U ovom radu se razmatra poimanje duha futuhata (osvajanja) kod Turaka,zajedno sa razumijevanjem pojma džihada u islamu, njihovog ispoljavanja kod Seldžuka i Osmanlija, a osobito se analizira opći karakter osvajanja na Balkanu i aktivnosti koje se poduzimaju da bi se osvojene zemlje odomaćile.Posebno se stavlja akcent na funkcije pripadnika tesavvufa koji su senazivali kolonizatorskim turskim dervišima i na pokret Sari Saltuka.
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Bosanski tesavvuf kao i ostale teme obrađene u knjizi analizirane su kroz filozofski svjetonazor. Suštinsko pitanje kojeg tretiramo u prvom dijelu knjige jeste u čemu je suština i srž tesavvufa u Bosni i Hercegovini. Tesavvufu Bosni i Hercegovini, uprkos zajedničkom korijenu i povezanosti s tesavvufom islamskog svijeta ipak ima svoje osobene specifičnosti. Stoga smo nastojali da uopćenom analizom pojma “tesavvuf’’ utvrdimo poziciju ovog fenomena u Bosni i Hercegovini, kao i da pružimo sažeto objašnjenje njegovog odnosa sa poviješću i intelektualno-kulturnim naslijeđem, te shodno promotrimo njegovu sadašnju poziciju. Osvrt na život i misao tri bosanska sufijska velikana predstavlja uzvišeni primjer fenomena bosanskog tesavvufa. Ovaj dio knjige nastao je na temelju dugogodišnjih bliskih susreta i razgovora autora sa hadži hafizom Halidom Hadžimulićem, šejhom Zakirom Bektićem i Senadom Mićijevićem. Isti dio završava se kratkom poviješću mesnevihanstva i njegovog značaja za Bosnu i Hercegovinu. Cilj nam je bio da koliko god je to bilo moguće iscrtamo idejnu liniju tesavvufa i njegovih idejnih predstavnika premda je o tome već govoreno. Drugi dio knjige sadrži tri rada u kojima se analizira svjetonazor tri sufijska autoriteta islamskog svijeta. U prvom radu kroz analizu pojma ‘rind’ nastojimo se približiti svjetonazoru velikog pjesnika i sufije Hafiza Širazija. Drugi rad posvećen je Mensuru Halladžu. Halladževe riječi motrene su kroz predaje drugih – prije svih Attara Nišaburija – o njemu. Treći rad tretira ličnost imama Muhammeda Gazalija, kojeg su konstantno optuživali za neprijateljstvo spram filozofije. U radu se iznosi hipoteza da je Gazali kritikom filozofije i svojom religijskom misli bio filozof u punom smislu riječi, te da njegova filozofija odlikovala posebnošću. On se treba motriti kao filozof koji promišlja o pojmu religije i napose tesavvufa. Treći dio knjige sadrži radove u kojima se kroz analizu različitih tema tretira misao Mevlana Dželaluddina Rumija, od kojih su neke ‘Čovjek sa stanovišta Dželaluddina Rumija’, ‘Zbilja smrti’, ’Etika i kriza ekologije’, ‘Šemsi Mevlana’, te radovi koji tretiraju razne teme, kao ‘Šutnja’, ‘Žena u sufijskoj literaturi’, ‘Vjerovanje i razum’, ‘Paradoks tradicionalizma’, ‘Hadže Abdullah Ensari’. Premda se radovi tematski razlikuju, njihova nit-poveznica je kritičko-filozofsko zadiranje u temu.
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The gender-based violence in recent times has become an integral part of the on-going Boko Haram Insurgency in North-East Nigeria. Since the full-scale declaration of combat between the Nigerian state and the insurgent group, the asymmetrical tactics of the group have been evolving, based on its capabilities. The recent spike in the targeted raid and attack on female schools, markets, and female institutions purposely for abduction and kidnapping of women and girls indicated this assertion. Due to the depletion of its fighters and loss of territories, there is a surge in mass deployment of ‘women and young girls’ as material instruments of warfare: fighters, suicide bombers, human shields, bargaining tools, sex slaves, informants, and so on. This article appraises the gender push-pull factors responsible, motivation behind the current behavior, and proffers some policy guidance.
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This book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Allah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā.al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way.This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār's understanding of kalām is based on the interpretation of the divine names.
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The text presents the main conclusions based on the study of the political messages in the Turkish series broadcasted on Bulgarian television and on Netflix. The main political messages in the series, showed on Bulgarian television, are the responsibility for decisions, connect with the life of a woman and a child. Among the important political topics are: migration, education abroad and returning home, conflicts between rich and poor.
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This book represents a core of my many war years contemplations and elaborations within the field of sufi literature. This literature was my real sanctuary where I finded my inner peace before invasion of bloody aggression and slaughtering from Serbia and domestic Serbian traitors. My wife Fazileta and daughter Lamija and son Edib were my moral and spiritual support all time while Sarajevo was under cruel siege. I’m so much grateful to God because He gifted them to me.All ideas and reflections in this book I whole-heartedly dedicate to my two brother killed in Srebrenica and to all other victims of Srebrenica, and to my nearly deceased mother who has dead with inconsolable sorrow for her killed children.
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In this book, the issue that if the Big Bang theory supports the idea that creation from nothing is discusses in terms of huduth evidence (Kalam cosmological argument). In the first part of the study, the history of cosmology and science prior to the Big Bang theory, the basic premise of the theory, and the anti-Big Bang universe models have been studied in details. Accordingly, the universe began to form approximately 13.7 billion years ago from the endless dense, small and hot (singularity) state that with a sudden burst (opening = expansion). Einstein's theory of relativity, the continuing expansion of the universe (Hubble's Law), the discovery of the cosmic background microwave radiation, and determine quantities of substances in space are presented for this theory as the most powerful evidence. In the second part, the mutakallimun's (Muslim theologicans) huduth evidence has been examined and described in detail. This evidence not only endeavors to prove the existence of God; but also is a product of mutakallimun's efforts to understand and interpret the universe as whole...
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Ilahinama je, naprema vremenu njezina nastanka, druga Attarova mesnevija. U njoj su u 6685 distiha obrađene 282 priče (hekāyāt) iz usmene narodne predaje, uz dodatak Attarova komentara-savjeta na kraju gotovo svake priče, koji je često duži i od same priče. Ovako impozantan broj priča ukazuje na to da je Attar njegovao veze s običnim ljudima i da je duboko poznavao pučku kulturu i način razmišljanja. Senai je bio prvi pjesnik koji je u svoju poeziju počeo uvoditi narodne priče. Međutim, budući da je bio dvorski pjesnik Senaijevi recipijenti su bili obrazovana dvorska elita. Ali, Attar je, za razliku od Senaija, pričama uzetim iz naroda udahnjivao didaktičko-gnostički naboj i iznova ih vraćao narodu. Stoga što je njegov recipijent obični čovjek iz naroda, što će reći oskudnog obrazovanja, Attar je nastojao poetski izraz prilagoditi tom i takvom recipijentu. Tako je ova činjenica utjecala na odlike Attarova poetskog jezika: Attarov jezik je krajnje jednostavan i bez naglašenijih poetskih ukrasa. I upravo ta jednostavnost daje ljepotu njegovu izrazu.
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Knjiga Adabi namaza je jedno od gnostičkih djela Imama Homeinija (Ruhullah al-Musawi, al-Homeini), koje je završio 1942. godine, a govori o adabima, duhovnim pravilima i tajnama namaza. Imam Homeini je autor značajnog broja djela iz oblasti islamske filozofije i gnoze. Ova knjiga, uz knjigu Četrdeset hadisa, spada u red djela namijenjenih široj čitalačkoj publici što se ne može kazati za knjige poput Šarh-e Manzūme-ye Mollā Hādī Sabzevārī (Komentar i glosarij na čuvenu Sabzevarijevu Manzumu) ili Šarh-e Fusūs al-hikam (Komentar na kapitalno Ibn Arabijevo djelo), pa i Tefsir sure Hamd (Fatiha) jer se ovdje radi o suptilnijim i stručnijim filozofsko-gnostičkim štivima.
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Drinking, Fasting, and Tattoos reveals the problematics of Refugee and Forced Migration Studies via Lived Religion (LR) by using qualitative and collaborative methodologies. It offers LR as a potential recovery for the tensions across different disciplines of gender and women’s studies, theology, migration studies, and religious studies. It also problematizes major assumptions about Islam that have led to the current scholarship, such as churchification of Islam in Europe. It breaks a tripled silence around women, refugees, and unaffiliated Muslims. It draws attention to permeable boundaries between academic disciplines, secular and religious, researcher and researched divides while challenging current paradigms in academia, particularly the ones that still validate Euro-American frameworks. More specifically, Syrian women refugees whose representations can be expanded to Muslim women migrants in the Global North, present firsthand accounts regarding their faith-based practices and interpretations of Islam. The accounts reveal empowerment, resilience, and post-traumatic growth, and thus agency in unlikely places.
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