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Tahâvî Akîdesi’ne Ehl-i Hadis Yorum: Sadruddin İbn Ebi’l-İz ve el-Akîdetü’t-Tahâviyye Şerhi

Author(s): İhsan Timür / Language(s): Turkish Issue: 2/2017

al-Aqidah al-Tahawiyyah written by Abu Jafar al-Tahawi is the sole text in Egypt which contains theological views of Abu Hanifah. This text content to gives opinions of Abu Hanifah without any discussion and reveals that his opinions compatible with Ahl al-Sunna. From the 6/12th century commentaries written by Maturidi scholars, based the al-Aqidah on the Maturidi theology tradition. However, al-Aqidah al-Tahawiyyah has been associated with Ahl al-Hadith/Hadith Supporter due to brief nature which includes general views of the Ahl al-Sunnah and traditionist identity of al-Tahawi. The first name to make this association is Sadr ad-din Ibn Abi al-Iz (792/1390), who wrote the commentary on the Ahl al-Hadith line on the al-Aqidah. This study aims to analyse in a holistic manner Sharh al-Aqidah al-Tahawiyyah with the context that produced and tradition of thought that takes place.

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el-Akîdetü’t-Tahâviyye Şerh Literatürünün Ortaya Çıkışı

Author(s): İhsan Timür / Language(s): Turkish Issue: 2/2016

al-Aqidah al-Tahawiyyah, has come to famous with the dispute of the takwin (creation) between Maturidism and Asharism in the V/XIth century. In this debate, Asharites argued that the view of an eternal takwin (creation) attribute did not based on Abu Hanifa and earlier Hanafites and they accused Hanafites of innovation (bid’a). Abu al-Muin al-Nasafi, responded to this accusation in Tabsirat al-Adilla and he tried to prove, in the context of al-Aqidah al-Tahawiyya, this view was based on Abu Hanifa. al-Nasafi’s reference to the al-Aqidah, has led to a debate and the emergence of a comprehensive commentary literature around the al-Aqidah.

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Hanefî Fıkhında Maklûb Hadis Kullanımına Dair Bir Örnek: İskât Hadisi

Author(s): Üzeyir Durmuş / Language(s): Turkish Issue: 2/2016

The isqat of prayers (i.e. paying expiation for missed prayers of the deceased) is a controversial issue in Turkey. The isqat, which is actually an opinion attributed to Muhammad al-Shaibani, a leading Hanafi scholar and nothing but a piece of his advice has been in due course regarded by people as an obligation. This misconception paved the way for another practice called dawr (i.e. the rotation of the payment in hands due to the shortage of money) to realize the isqat. This article endeavors to prove that the allegedly marfu’ (elevated) hadith which is deemed evidence to the practice of isqatis indeed a mawquf (stopped) and maqlub (reversed) hadith. The article also presents how the issue of isqat is dealt with by Hanafi scholars. Thereforehow transmission of a narration that some jurists converted it to a maqlub (reversed) hadith by next generations of jurists without examination has changed a practice devoid of an original proof into a very important ruling with an original proof isrevealed. The study thus emphasizes the significance of the examination of hadiths which are regarded as evidence to a ruling.

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Topika Üzerine Küçük Şerh (İbn Rüşd)

Author(s): Charles E. Butterworth / Language(s): Turkish Issue: 2/2014

Peripatetic tradition of logic and philosophy has built itself on the basis of the works of Aristotle and had this name because of this feature. Peripatetic philosophers have used different writing styles in works which they wrote on both logic and philosophical sciences. Islamic philosopher Ibn Rushd who is one of the most important commentators on Aristotle wrote commentaries on Aristotle’s different works in three styles as jawâmi’, talkhîs and tafsîr. The work named Jawamiu Kitab al-Jadal is short commentary on Aristotle’s Topics. This work is a good example of short commentary that is one of the classical writing styles.

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Spoznajna teorija Mulla Sadre Širazija

Author(s): Rusmir Šadić / Language(s): Bosnian Issue: 8/2017

Recent research and numerous titles published in the West prove unfounded views about “the end” of the Islamic philosophy after the death of Averroes and testify to the existence of a rich intellectual tradition developed within Muslim intellectual circles. Epistemology, although inextricably linked to the ontology and metaphysics, belongs to the disciplines that are particularly cherished within the later Islamic philosophical thought. The author shows that on the example of the doctrine on unification of intellector and intelligible (Ittihad al-‘āqil wa al-ma‘qūl), and ideas of knowledge-by-presence (‘ilm al-huduri), which are the categories that predominantly belong to Sadrian philosophical tradition.

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Znanost i muslimanski ummet i islamska koncepcija znanja

Author(s): Mehdi Golshani / Language(s): Bosnian Issue: 8/2017

For more than several centuries, Muslim scholars have been lagging behind world trends, although it is widely known and recognized that, in the past, they were the ones who paved the way and led and managed the world's flows in the field of science. In the following text, the author, himself a naturalist, attempts to give his view and answers to questions such as: What happened? Where did Muslims make mistake? What is Qur’an's view of knowledge? Should we only study religious sciences? Can we, may we and should we, from the perspective of Qur’an and Sunna, study any knowledge that brings us closer to knowing God and His Creation? Why and for which purpose should we study natural sciences and are there any boundaries? The author strives to cope with these problems as profoundly as he can and give us information and references from Qur’an and Sunna about the abovementioned questions, and much more. Furthermore, he not only wants to offer us answers to these questions, but gives us practical guidelines as how we, as umma, should behave and what should be our goal when we study natural sciences.

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KONTINUITET AKBARIJANSKE MISLI: POEZIJA SALAHUDDINA UŠŠAKIJA

Author(s): Sabaheta Gačanin / Language(s): Bosnian Issue: 2/2016

Akbarian thought, and Sufi thought in general, is a sophisticated dimension of Islam which, on the one hand, prevents dogmatic formalism and selfcomplacent ritualism, and, on the other hand, does not close the doors of the spirituality of the humankind and gives it freedom in relation to the living sense of religion and creativity of living. Sufi poets think about the human nature and the Reality through horizons of spirituality and love that is immediately connected to their own personal beliefs about God, universe and human soul. This unbroken continuity of thoughts, that is the true and useful knowledge is offering a glimpse into the reality of the final Reality, which lies under the surface of the visible world. This type of knowledge stems from the revelation by which Ibn Arabi and all those before and after (who followed this type of knowledge and realization) opened doors of universe and the human soul. Therefore every verse of the Sufi poet is always relevant, since they call for search for knowledge on the real things, and not on the illusory ones taking our attention in the modern times. In this connection, this research aims to mark the reflections of Akbarian thoughts in poetry by Salahi – erudite, mutasawwif and poet.

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Ljudski svetovi u islamskoj filozofiji

Author(s): Tehran Halilović / Language(s): Serbian Issue: 2/2019

Prema mišljenju islamskih filozofa, Bog je čoveku podario slobodu volje čime je povećao značaj njegovih dela u odnosu na sva ostala bića. Slobodnom voljom učinjeno dobro delo vrednije je od istog tog dela koje je ostvareno nesvesno ili prouzrokovano zakonom prirode. Zlo delo, takođe, zaslužuje oštriju osudu ako je proisteklo iz čovekove slobodne volje. U ontološkom razvojnom putu ka konačnom cilju, sva bića osim čoveka slede već određenu putanju koja ih dovodi do stepena njihovog krajnjeg razvoja. Čovek je jedini koji može da bira putanju svog duhovnog kretanja i nivo uspeha koji će postići na toj putanji. Islamski filozofi veruju da čovek u svom bitku ima moć da sazna sve tri vrste svetova: svet intelekta, svet imaginacije i svet materije. Na osnovu tih saznajnih moći čovek može aktivno da utiče u svim pomenutim svetovima. Svet imaginacije jeste ontološki stadijum gde je čovekov uticaj najizraženiji. Naime, sve što čovek u fizičkom svetu učini i ostvari, u svetu imaginacije postoji jačim intenzitetom. Islamski filozofi tvrde da svojim ponašanjem čovek stvara bića u svetu imaginacije s kojima će se susresti nakon smrti, odnosno nakon što njegova duša kroči u novi svet. Svet imaginacije prvi put u istoriji islamske filozofije predstavio je utemeljivač iluminativne škole Šejh Išrak (1155–1191). Na osnovu inovativnih principa koje je zasnovao u svojoj filozofskoj školi, Mula Sadra Širazi (1572–1640) uspeo je da značajno unapredi studiju o čovekovoj mašti, kao i o svetu imaginacije. Ideja o otelovljenju čovekovih dela u svetu imaginacije rezultat je pomenutog unapređenja filozofske misli u islamu.

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The Rational Demonstrations of Mulla Sadra for the Impossibility of an Infinite Chain of Vertically Aligned Descending Effects and the Necessity of the Physical Body

Author(s): Husain Agha Shiraz / Language(s): English Issue: 3/2019

The existence of the physical body is something that can be proven with the help of sensation. Is it possible to prove the existence of this substance using pure reason, without the help of sensation? Also, there are proofs that demonstrate the impossibility of vertically aligned ascending causes. In other words, the chain of vertically aligned ascending causes must terminate at a being that is not the effect of anything else. However, is it possible for the chain of vertically aligned descending effects to go on ad infinitum? Mulla Sadra was of the opinion that there are purely rational arguments that can prove the existence of the physical body and the termination of the chain of vertically aligned descending effects at this being. In fact, in his magnum opus, the al-Asfar al-Arba’ah, he presented four demonstrations to corroborate this claim. Some of these demonstrations rest upon the necessity of the Hyle and some of them on the generosity of the Necessary Being. Some other demonstrations rest upon the necessity of the existence of beings other than the Intellects. Many of these demonstrations are founded upon the idea that an essentially necessary being is necessary from all points of view. All in all, most of these arguments possess the necessary requirements of demonstration, both from the point of view of their structure and the point of view of their content. Therefore, their conclusions are certain and, logically speaking, acceptable.

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The Epistemological Foundations of Reaching Qurb (Proximity) in Sahifa Sajjadiyya

Author(s): Mohammad Ali Niyazi / Language(s): English Issue: 3/2019

As the Divine Nearness should be accomplished and grasped, its elements and obstacles should be known and used. The enlightening sayings of Infallible Figures are the most reliable source for reaching the Divine Nearness. In this research on Sahifa Sajjadiyya, we will analyze these elements. Using the great treasure of Infallible Figures’ Supplications and Duas, we put forward the cognitive elements like Tawakkul, Khawf, and Raja and other elements which are the cause of the Divine Nearness. So, referring to Sahifa Sajjadiyya, we glance at the most important elements of the Divine Nearness.

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‘Attar i Ibn Sinaovi gnostički traktati

Author(s): Taqī Pūrnāmdārīān / Language(s): Bosnian Issue: 9/2017

The aim of the paper is to compare the worldview of irfan, that is, the spiritual journey as understood and described by ‘Attar of Nishapur in his three epistles: Ilāhī Nāme (Book on Deity), Manṭiqu-ṭ-Ṭayr (Speech of Birds) and Mosībat Nāme (Book of Misfortunes), who is one of the greatest arifs and authors in sufi literature, on one hand, and Ibn Sina and his three epistles: Ḥayy ibn Yaqzan (Alive, Son of Awake), Risaletu-ṭ Ṭayr (Epistle on Birds) and Salaman wa Absāl (Salaman and Absal), who is the greatest representative of peripatetic philosophy, on the other hand. In other words, the comparison of the two great scholars clearly shows differences and similarities between sufi and philosophical doctrine concerning the spiritual path. It is noteworthy that Ibn Sina’s opinions presented in this paper reflect his later stage which represents his eastern philosophy that departed from the traditional peripatetic mind.

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PREDISLAMSKA KULTURA ARABIJE

Author(s): Snježana Veljačić-Akpinar / Language(s): Serbian Issue: 266/1981

Donedavno su se začeci islamske filosofske misli skoro isključivo tražili među persiijskim i sredozemnim baštinama. Danas, zahvaljujući savremenoj arheologiji i razvitku južno- arapskih studija, postaje nam sve jasnije da je rani islam bio usko povezan s prastarim predanjiima koja su tokom hiljada godina jenjala u peščarama Arapskog poluostrva.

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Komparativa analiza religijskog iskustva kod Suhrawardija i Hafiza Širazija

Author(s): Huseinali Qobadi,Iman Zargaran / Language(s): Bosnian Issue: 10/2018

Persian literature, in particular mystical, irfan literature, is largely intertwined with Suhrawardi’s illuminist ideas. This connection and mutual influences are mostly fruits of his written works through which Suhrawardi presented his philosophical ideas in the form of literature and the language of symbols. Sometimes, Suhrawardi expressed his mystical experiences in a very explicit manner, sometimes he expressed them through the form of symbolistic stories, while, at other times, he attempted to theoretically classify and systemize different mystical experiences. Hafiz Shirazi, as a poet whose poetry is part of rich literary tradition, in the form of gazel often presents his own mystical experiences which are very similar to the mystical experiences described by Suhrawardi. A mystic or the one who lives through certain religious experience is the one who, when meeting the holly, with his consciousness forms something that is unrepresentable and indescribable in its essence. It can be concluded that Suhrawardi’s works had a significant impact on forming of Hafiz’s consciousness and specific religious and mystical experiences. Sometimes the similarity of these experiences are related to the specific location in which they are taking place, such as the world of ideas or Suhrawardi’s Hurqalya, and sometimes these similarities are expressed through the quality of the experiences in the form of visual, auditive and aromatic phenomena. The description of these experiences as a short-term flash, midnight sun, an encounter with a holly young man or girl and old man of light are some examples in which we observe the similarity between Suhrawardi and Hafiza when they discuss religious and mystical experiences.

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Ideja religije Ljubavi u poeziji Hafiza Širazija

Author(s): Rešid Hafizović / Language(s): Bosnian Issue: 10/2018

In the entire history of Muslim thought, from the earliest times, it was the classical Persian poetry that laid the foundation of the spiritual phenomenon in the thinking tradition of Islam which is today known as “the religion of love”. Observed in light of the spiritual facts from the comprehensive content of the primary sources of Islam: Qur’an and hadiths, “the religion of love” is presented as the true faith in God’s sight from the pre-eternity to post-eternity, in particular in the narratives about the act of God’s creation of the world and the crucial being in it – man. In the 12th and 13th century, the heralds of “the religion of love” appeared in the Muslim thought, such as Nizāmi from Ganj (died in 598/1202) , ‘Attār from Nishapur (died in 1221 or 1229), Muhyiddīn ibn ‘Arabī (died in 1240), ‘Umar ibn Fārid (died in 1235), who have built a spiritual temple on the foundations of “the religion of love”, while the persons who have mostly contributed to its construction were Jalāl al-Dīn Rūmī (died in 1273), Sā’dī (died around 1283) and Hāfiz Širazi (1389). Hāfiz from Shirāz belongs among the greatest and probably the last promoters of this spiritual phenomenon in Persian literature. In his theory of “the religion of love”, he maintains that, among others, humans and spirits draw their strength of existence from Love, which, as an attribute of God, from the primordial time, initiates God’s Names to move uninterruptedly from the state of imagined relations (nusub dhihniya) into the state of existential manifestation (in actu).

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Kontroverze oko Ibn Arebijevog Fususa: Faraonova vjera

Author(s): Carl Ernst / Language(s): Bosnian Issue: 11/2018

The majority of commentators of Qur'an hold that Pharaoh was doomed to Jahannam, whereas such interpretation was not always accepted in Sufi circles. Ibn 'Arabi's thesis of the validity of Pharoh's confession of faith, which occupies only a couple of pages in the Fusus al-Hikam, has attracted a remarkable amount of comment from both his supporters and detractors. To support Ibn 'Arabi's view, perhaps the most convenient example is a brief treatise on the faith of Pharaoh written by al-Dawwānī. A jurist from the 16th century, ‘Alī al-Qārī, attempted to refute this work in a detailed commentary. This text briefly presents arguments of both authors about this issue, as well as the view of Ibn 'Arabi him-self. Finally, it becomes clear how this issue is related to the issue of Sufi interpretation of Qur'an, since the underlying issue, though not stated directly, is that of Scriptural exegesis. According to the author, the faith of Pharaoh actually must be understood in the context of the Fusus, where it concludes the startling interpretation of Moses and Pharaoh as manifestations of polar tensions in the Divine Being. The faith of Pharaoh is merely one aspect of Ibn 'Arabi's reading of the Scripture, who thought that the divine mercy would suffer no limitations. The variance of this Sufi interpretation from the standard consensus constitutes a perennial tension within each religious tradition.

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Knjiga o Veličanstvenosti i Ljepoti

Author(s): Muhammed Ibn Arebi / Language(s): Bosnian Issue: 17/2019

The Kitab Al-Jalal Wa-l Jamal (On Majesty and Beauty) is one of the most important epistles by Ibn ‘Arabi. This epistle was written in one day in 1205 while Ibn ‘Arabi was in the city of Mosul. As the title says, this epistle talks about God’s Majesty and Beauty as well as understanding of these essential God’s attributes through verses of Qur’an that Ibn ‘Arabi interprets from several aspects, so this piece can be considered as a kind of thematic tafseer (Qur’anic commentary, interpretation and explanation). However, besides its theosophical dimension this epistle also has its aesthetic dimension – it contains discussions on issues that make the essence of aesthetics from the Islamic spirituality and classical Islamic culture point of view.

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Prilog proučavanju filozofije irfana – Filozofija irfanskog otkrovenja

Author(s): Muhammed Mehdi Gordžijan / Language(s): Bosnian Issue: 18/2020

The philosophy of Irfan, as a new science, has only recently attracted the attention of thinkers and those who are engaged in it approach it from different aspects. Some of them remain at the level of “the eight basic questions of every science”, while others are engaged in its ontological realities and, by using philosophical and analytic methods, examine the foundations of the philosophy of Irfan, displaying their scientific interest as a universal and comprehensive view. Philosophy of Irfan deals with topics such as the essence of the philosophy of Irfan, Irfan and religious experience, common and special issues, Irfan and the impossibility of its explanation, the possibility of gnostic experience and the authenticity of a gnostic revelation and vision (šuhūd), the ultimate goal and effects of Irfan and similar topics. The author considers the discussion in this field to be totally new and open. The position of the science of Irfan in relation to other sciences and the necessity of avoiding pitfalls and extremes in this field greatly complicate the task of researchers of this topic. This paper represents only an introduction and a brief overview which experts need to complete.

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Egzistencijalni i epistemološki položaj čovjekovog razuma s gledišta Ibn Arebija

Author(s): Muhammed Mehdi Gordžijan,Mehdi Babaji al-Muširi / Language(s): Bosnian Issue: 18/2020

As far as the lexical meaning of the word عقل (intellect) is concerned, its characteristics and essential necessities are common to all rational beings, from the First Intellect to the human faculty of intellect. It is for this very reason that Ibn ‘Arabī has the lexical meaning in mind when he talks about intellect. The human intellect came into existence as an emanation of the First Intellect. Accordingly, the realities of human intellects are, just like the First Intellect, of the type of light and beyond matter. The multiplicity and differences of human intellects are based on the matter which is receiver ( قابل ), and not on the agent ( فاعل ) that emanates them. Human intellect has- two dimensions. The practical dimension is related to controlling animal instincts and directing them to the places allowed by the Divine Law شریعت) ) and also promoting of good and preventing of evil. The speculative dimension is the one thanks to which intellect is one of the human perceptive faculties, a means, a way, or the source of knowing the reality. The essence of intellect is light and perception, and, like light, it reveals and illuminates others and because of that it can reach the reality within the limits of its capabilities. Intellect acquires new knowledge either through the faculty of thinking (the watching intellect) or through bestowing of the reality and knowledge by God (the receiving intellect).

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Je li Ibn Arebijeva ontologija panteistička?

Author(s): Mohammed Rustom / Language(s): Bosnian Issue: 18/2020

Ibn ‘Arabī’s ontology, which has become known as waḥdat al-wujūd (the Oneness of Being), although he himself had never used that term, has been the subject of many debates in contemporary academic research studies. The idea that there is only one wujūd that exists – namely God’s being – was considered by Ibn ‘Arabī to be the highest expression of tawhid (God’s Oneness). His ontology is often wrongly considered to be pantheistic, because of the reductionistic inclinations of the majority of researchers who were writing during the nineteenth and at the beginning/the middle of the twentieth century. At the same time, it should be kept in mind that there is no medieval Arabic synonym for the English word “pantheism”. In this paper, the author at the beginning summarizes Ibn ‘Arabī’s ontology, and then explains the main reasons for which it has been described as pantheistic. At the end, he presents several arguments to show why such a notion, as well as panentheism and monism, represents his metaphysical worldview, which did not manifest itself in the form of a system, in quite a wrong way. While emphasizing God’s immanence, Ibn ‘Arabī surely never stops pointing out His transcendency.

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Koncepti osamljivanja u klasičnom islamskom mišljenju

Author(s): Samedin Kadić / Language(s): Bosnian Issue: 11/2020

The problem of seclusion in the classical Islamic thought is simultaneously religious, ethical, political,and a metaphysical one. The issue of withdrawal from the community is closely related to the matter of happiness. Is loneliness the way to contentment or only life in society can lead a man to happiness? This paper outlines the most important positions within the classical Islamic thought on the phenomenon of seclusion. Thus, Al-Fārābī, following Plato and Aristotle, emphasizes that happiness is achievable only in the political community. Ibn Haldūn holds an analogous opinion, seeing sociality as essential and economically indispensable. Tasawuf, both as experience and as a concept, give to the concealment and isolation a primal significance: the seeker for God’s love must abandon everything to approach the Supreme God, who is, in His absolute transcendence, also alone. Andalusian thinkers Ibn Bādždža and Ibn Ṭufayl take a middle position: man is a social being, but he is unhappy in society, society corrupts him, and therefore he strives for solitude that provides him with peace, cognition, and faith.

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