Ko se smatra ashabom

Author(s): Muhammad Asad / Language(s): Bosnian Issue: 60/2014

Saḥīḥ Al-Buhārī, The Early Years of Islam” je jedino Asadovo zasebno djelo iz hadiske nauke. Prvi put je izdato u Lahoreu 1938. godine, a drugi i treći u Gibraltaru 1981. odnosno 1993. godine. U navedenom djelu, Asad je preveo i prokomentarisao sve hadise iz tri knjige Buharijine zbirke hadisa, “Početak Objave”, “Vrline ashaba” i “Vrline ensarija”, te hadise iz knjige “Bitke” o bitci Al-‘Ušayra ili Al-‘Usayra i bitci na Bedru. Dvadeset devet zadnjih poglavlja knjige “Vrijednost ensarija” je uvrstio u posebnu knjigu koju je naslovio “Počeci islama”.

„Biblioteki w ogniu wojny” – wybrane aspekty działalności bibliotecznej w Islamskiej Republice Afganistanu

Author(s): Sergiusz Czarzasty / Language(s): Polish Issue: 1/2016

The aim of the article is to present the fate of libraries in Afghanistan and to discuss contemporary aspects of work at those libraries. The author analyzes the factors affecting librarian work after the fall of the Taliban regime and the activities of various international and Afghan organizations dealing with the rebuilding of library structures in the Islamic Republic of Afghanistan, with particular emphasis on the role of the Polish Armed Forces. Apart from the modern aspects of the work of librarians in Afghanistan, the specifics of using the collections by women is also presented. Collections and library activities in selected libraries in the Islamic Republic of Afghanistan, including Afghan Digital Library, are described.

Kadı Burhaneddin’in Düşünce Dünyasında Tasavvuf

Author(s): Kadir Özköse / Language(s): Turkish Issue: 1/2016

Qādī Burhaneddin, who died in 1358 at the age of 54 after living a stormy life, came out of many wars and distinguished as the most active name among Anatolian seigniors. He was called ‘the father of conquest’ because of this striking feature. Qādī Burhanuddin is a sharp-witted and fair scholar with dignity, tireless and never afraid to say the truth. Although he is said to be debauched and wassailer, he is mostly known for his kind-heartedness, cheerful nature, pleasant disposition, magnanimity, benevolence.and intimacy with the clergy. He became prominent in his struggle for the sake of Allah, took the plunge in this cause and gave away constantly in the service of God. Has adopted quite a close manner towards clergy and found great pleasure in conversing with them. He organized discussions with them three days a week, did not defect in respect of scholars visiting him and displayed just and compassionate relation with his community. Serving as a Qādī, he was a powerful figure belonging to the branch of ulema, and known for his mystical temper as well as jurisprudential mastery. When we examine his symbolic expression in poetry, we can see the depth of mystical meaning in many couplets that seem to be unsophisticated. Even not being a Sufi himself, Qādī Burhaneddin is prone to mysticism and closely affiliated with Sufis.SUMMARY: Qādī Burhanuddin saw mysticism as a relaxing element for the spirit and had to conceal himself due to his profession. Qādī Burhanuddin’s poems have an intimate and lively discourse which depicts the transience of the world, how lovers in God consider two worlds and the unity of beloved and lover, all simply reminding us that he was under the influence of Iranian Sufis.The frequent use of elements of beauty such as ‘hair, eyebrows, eyes, lips, waist, cupbearer and glass of wine’ reflects metaphorical meaning of words wrapped in the mystical sense. Sufism issues he dealt with are intertwined with the poet's imaginary lover and love of humanity. In his poetry, the length symbolizes qualification of worship, the concept of gracious reflects beauty and perfection, hair expresses multiplicity of worlds, curl means anything that detains lover of God in his path, lip represents being lost in God’s love, the concept cupbearer symbolizes the guide, wine expresses divine love, glass stands for the heart of lover, Ka’be means reunion, to become soil suggests humility, basil symbolizes cleaning the heart with austerity, lover expresses the passion for the Beauty and Glory of God, beloved means God, melody shows divine trance, vein means God’s attributes, eye tells the process of perfection, cheek expresses divine manifestation God’s light, beauty spot reflects the unseen world, chin symbolizes the difficulty of getting the secrets resulted during observation, waist reflects the subtleties of secrets and zephyr expresses enlightenment .According to Qādī Burhanuddin, enlightened people experience unity in multiplicity and cannot differentiate between day and night because they have a variable nature. Being enlightened requires being dust-choked in the way of God’s love. He likens love to the prophet Solomon, mind to Solomon's vizier Asaph and argues that saints follow love rather than mind as a guide in getting guidance and intellectual knowledge.By his recommendation ‘Never be fooled into the worldly happiness’, Qādī Burhanuddin claims that the world is an unfaithful friend since it converts peace and comfort into suffering and regret very soon. He likens worldly happiness to dreams which are interpreted with contrary expressions. Therefore, it is necessary to see the worldly pleasures as sorrows. The poet affirms that the entire world is worth of smell and everything in it points to ‘one God’ in reality.The poet introduces himself as a nightingale for his beloved and a rose for his friends as well as seeing himself junk and worthless before his beloved to whom he pays his only compliment as a poor dervish needy and bizarre. He mentions about how he gave help for mighty rulers in need and distress bravely because he was expected to distribute the enemy's power and strength though he became a dervish later on.According to Qādī Burhanuddin, the presence of the existence is relative and nothing more than a shadow. Hundreds of thousands of mistakes come out of human’s perception of the reality. People should melt their existence within nothing so that his imaginary presence can exist in both worlds. Knowledge has many gradations, so people should know the essence of their existence. Love is the ultimate fire that heats the heart.Qādī Burhanuddin made sincere prayer to God, stating the sadness of the multitude of sins, but never felt desperate of God’s mercy and always paid his compliment to Allah. He declares that God is the only Creator and accepts him with his good and bad deeds. He expresses a complete surrender to the fate determined by Allah. For him, no one can breathe unless God manifests his Will. Filled with divine love and honored with life and spiritual joy, souls become miserable when they obey their self-desires which cause forgetting the God and becoming distant from their own reality. The way of finding the truth is to save the soul from the hands of ego. The universe is filled with God's beauty, but we are unaware of this beauty

Mâtürîdî Âlimi Ebû İshâk Zâhid es-Saffâr’ın Kelâm Müdâfaası

Author(s): Abdullah Demir / Language(s): Turkish Issue: 1/2016

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition.SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām.In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail.Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated.When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works.The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit.His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation:a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles.b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion.c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality.Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well.For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences.Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same.Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”.Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense.According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words.Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām.His vindication is consistent and has scholarly depth because it is able to be against a strong opposition.His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars.

Arabski nacjonalizm – ideologia Arabów w XX wieku

Author(s): Magdalena Pycińska / Language(s): Polish Issue: 1/2010

Polityczny wymiar dyskusji teologicznych we współczesnym Iranie

Author(s): Magdalena Zaborowska / Language(s): Polish Issue: 1/2009

İslam Felsefesi Perspektifinden Metaverse ve Misâl Âlemi Karşılaştırması

Author(s): Elif Yıldız / Language(s): Turkish Issue: 3/2023

With Metaverse, people can perform their actions such as co-existing, socializing, and exchanging values ​​through a network, independent of the records of the physical world. This situation necessitates the discussion of the subject in philosophy and the technical problems. In this study, the nature of the Metaverse is interpreted from the perspective of Islamic philosophy by discussing the possibility of human beings building their own’Ālam al-Mithāl by activating the creative imagination. Since the subject is a current and new issue, the limitations of the studies carried out in areas such as technology, tourism, and economy, and the lack of sufficient studies on associating the Metaverse with metaphysics despite its claim to be a metaphysical universe show the importance of the research. The subject is expected to be handled within the framework of Islamic philosophy, which claims to be up-to-date and dynamic, to guide subsequent studies and gain new horizons. The aim of the study, which talks about the possibility of the Metaverse meeting humanity’s need for a metaphysical universe, is to examine how it can meet a current problem based on the historical accumulation of Islamic philosophy. Therefore, to determine the view of Islamic philosophy towards the Metaverse and the philosophical position of the Metaverse, the Metaverse, which is described as the "Twin World", has been compared with the’Ālam al-Mithāl, accepted by Islamic thinkers such as Suhrawardi, Mulla Sadrā, and Ibn Arabī.

Pre-2001 Taliban Religious Ideology – Context, Roots and Manifestations

Author(s): Marcin Krzyżanowski / Language(s): English Issue: 4/2021

This paper critically re-examines some of the prevailing narratives about the religious ideology of the early Taliban and analyses the four most common conventional concepts of it: being an oversimplified version of Islam, being born in madrasas located in Pakistan, being a local variation of Deobandism and being a Pashtun nationalist movement. The author argues that the ideology of pre-2001 Taliban is a non-static, multilayered and oversimplified interpretation of religious dogmas mixed with local tribal customs and definitely more rural fundamentalism than political Islamism. In the first section, the author provides basic definitions, such as ideology and Deobandism. The second section is a presentation of the religious context of Afghanistan and roots of the Taliban. The next section is an analysis of the Deobandi influence over Taliban religious life followed by a paragraph about Pashtunism and the Pashtunwali role in Taliban’s ideology. The next paragraph concerns the practical dimension and implementation of religious rules on the policy of Afghanistan during the first emirate.

Choosing the Lesser Evil? English Sunni E-fatwas on Abortion

Author(s): Ewa Górska,Marta Woźniak-Bobińska / Language(s): English Issue: 2/2022

There has been an academic interest in fatwas regarding abortion since the 1980s (Anees 1989; Rispler-Chaim 1993, 2003; Faúndes, Barzelatto 2006). With the globalisation of ummah – the Islamic community – and the expansion of the internet, online fatwas have started to provide normative answers to inquiries from Muslims from all over the world. Van den Branden and Broeckaert researched non-voluntary euthanasia and assisted suicide expressed in English e-fatwas (2009, 2011). Using their approach and framing e-fatwas in the context of Roy’s view on the virtual Islamic community (2000), we have selected and analysed eightyEnglish Sunni e-fatwas on abortion. On the level of structure, these e-fatwas are very similar – often rooted in the Quran and Sunna but not classical jurisprudential discussions on the subject. On the level of content, they do not deviate from Islamic jurisprudence, which does not encourage abortion but permits it in particular circumstances during specific stages of fetal development – generally, before four months or 120 days of gestation. In the light of our study, English Sunni e-fatwas on abortion constitute an important part of Islamic bioethical teachings and thus deserve further research.

U sjeni kvazi-salafi ideologije: Povratak prosvjetiteljsko – sunnitsko-sintetičkoj teologiji Imama al-Maturidje

Author(s): Mustafa Cerić / Language(s): Bosnian,English Issue: 1/2023

There is a consensus today among Muslim scholars: the Muslim global nation (Ummah) is in a big crisis. This crisis is similar to the two greatest crises in Muslim history: the crisis of the fall of the Abbasid caliphate in the 13th century and the crisis of the abolition of the Ottoman caliphate in the 20th century. The current crisis has different external and internal causes. The challenge for nations as well as individuals in crisis, is to discover which parts of their identities are working well and should not be changed, and which parts are no longer working and should be changed. Today, the Muslim Ummah, individually and collectively, needs the wisdom and courage to recognize what must be changed in order to cope with the new situation. But, at the same time, we must draw a line and emphasize the elements, which are fundamental to our religious, cultural and civilizational identities, which cannot be changed. The Muslim Ummah should not be directed towards the utopian idea of ṭubāwiyyah, i.e., a place that does not exist (no-where), but should be directed towards the idea of true faith and common sense, the way it was directed by Imām al-Māturīdī in the 10th century in Samarkand. Namely, Imām al-Māturīdī established a synthesis between Naql (Tradition) and ʿAql (Reason) in the real world of faith and reason, where they do not collide, but meet on the basis of success in this world (al-dunyā) and salvation in the Other World (al-ākhirah). In this paper, the author sheds light on the idea of synthetic Islamic theology of Imām al-Māturīdī in the spirit of Sunni-Hanafi teaching, the idea he elaborated in his doctoral dissertation in 1986 at the University of Chicago under the mentorship of Pakistani professor Fazlur Rahman (1919-1988). This idea may reflect the meaning of the word crisis: "to separate", "to decide", "to draw a distinction", and it could also mean a "turning point" from utopia to the reality of the contemporary history of the Muslim Ummah. So, let us begin again this historical journey from Samarkand with the spirit and mind of the Great Imām Abū Mansūr Muḥammad ibn Muḥammad ibn Maḥmūd al-Ḥnafi al-Māturīdi al-Samarqandī (d. 333h/944m).

Hizmet – Mișcarea Gülen. Femeile musulmane, între o mișcare politicã cu valențe universale, misionarism și rolurile de gen

Author(s): Fatma Ruxandra Yilmaz / Language(s): Romanian Issue: 3/2023

This article discusses, primarily from a feminist perspective, Fetullah Gülen’s vision on gender equality and the women’s roles within the movement he has founded, Hizmet, in the improvement and the implementation of his ideas regarding the ideal community. The reaserch is looking to shed some light among some articles, books and studies that are placing the Gülen’s Movement in a progressive ideological area and then, using feminism as main theory, intertwined with conceptual tools of secular feminism as secondary approach, is arguing that actually the movement’s mission has at its core an Islamic conservative ideology. Further, using 15 in-depth interviews with women belonging to the Gülen’s Movement in Romania, Turkey and Holland, the article will attempt to answer the following two questions. First: do the lived experiences of female members of the Hizmet movement challenge or alter narratives regarding the concept of „victims” of Muslim women within their own communities?; and second: in what ways do the narratives of women members of the Hizmet Movement inform and/or challenge the broader debates of political science on religion and feminism?

Examination of Christian Liturgy in the Journal Islamska misao

Author(s): Haris Veladžić,Bajram Dizdarević / Language(s): English Issue: 1/2023

What characterizes Islam is its openness to other religions and the “spirit of dialogue”, which is one of the essential ideas of the Holy Qur’an. For the dialogue to take place, the Other is required, the one who will try to understand. The journal Islamska misao (Islamic Thought) was partly dedicated to the said idea, which is substantiated by the texts that we aim to analyze in this paper. All of this testifies to a slow opening that characterized the period in which the journal was published, and both political emancipation, as well as the need to understand others to whom Muslims are directly addressed in their totality. Special emphasis is placed on the Christian ritualistic aspect, where we show numerous conceptual similarities in many religions, as well as peculiarities, all of which contribute to a more diverse religious spectrum which is in Islam perceived as a reflection of the divine plan or will. This is what Muslim authors had in mind when choosing topics in the journal.

İSLAM MEDENİYETİNDE EV TASAVVURU

Author(s): Eyyüp Akyüz / Language(s): Turkish Issue: 26/2023

Space is the place where man works with his own hands. Even though every place is a place, every place is not a place. For a place to be called a place, a person must touch his hand. In this sense, home is a place. While the places are being built, facts such as religion, culture, civilization and geography can be decisive. Because space is not meaningless, soulless, identityless. Space is the mirror of civilization. The home is the expression of civilization. Home means we are here now. People and society have built various homes throughout history. This study seeks an answer to the problem of how the concept of home was formed in Islamic civilization. Islamic civilization protects the right of everyone, whether rich or poor, to live in beautiful places. In this perspective, property belongs to Allah, and his most important contribution to other cultures is the love of beauty and the sublimity of decency. In this case, the property is never used to pollute the world created by God. On the contrary, the most important duty of man is to beautify the environment in which he lives. While houses in Islamic architecture are built with light materials to adapt to the ever-changing family structure, structures offered for community service, such as inns, baths, mosques and madrasahs, are built with permanent materials. This situation perfectly reflects the temporary/permanent classification into the objective field. Stylistic integrity is brought to the city by using standard architectural elements; it indicates a sensitivity that takes into account the time in which we live, environmental conditions and the dynamic structure of the city. In this study, the subject of the home in Islamic civilization will be examined through the concepts of privacy, mortality, the understanding of monotheism, aesthetics in simplicity and the example of Darulerkam, the first house of Islam.

TAKIYÜDDİN İBN TEYMİYYE’NİN HANEFİ USÛLÜNE ELEŞTİRİLERİ (KIYAS, HÎLE-İ ŞER’İYYE VE FARÂZÎ FIKIH ÖRNEĞİNDE)

Author(s): Ömer Vekiloğlu / Language(s): Turkish Issue: 2/2023

Taqiyuddin Ibn Taymiyya, one of the important figures of the Ahl al-Hadith school, showed a respectful attitude towards Hanafi imams such as Abu Hanifa, Abu Yusuf, and Muhammad b. al-Hasan in his works. In some discussions, he even considered them within the circle of "salaf", which is the references of his ideology. In addition, Ibn Taymiyya criticised the Hanafis' methodology of fiqh based on reason. Ibn Taymiyya criticised the Hanafis' understanding of usûl both in general and on the basis of specific issues. Among his general criticisms of the methodology of the Hanafis, the first criticism is that this methodology is not clear enough. This vague structure in the methodology allowed some groups, which Ibn Taymiyya labelled as "bid'at groups", to be structured within the Hanafi sect. Ibn Taymiyya thinks that the Hanafis' method of understanding the nasses is also seriously problematic. According to his assessment, this situation resulted in their opposition to the Book and the Sunnah. Ibn Taymiyya's specific criticisms of the Hanafī methodology are concentrated in three points. The first of these is the issue of syllogism. He rejects the Hanafī concept of " qiyas in opposition to the nass" and argues that there is no contradiction between the correctly understood nass and the correctly made syllogism based on the idea that the clear intellect does not contradict the authentic transmission. The other two issues that were the target of his criticism were "legalistic trickery/hila " and "hypothetical fiqh". Ibn Taymiyyah states that these are "reprehensible" created by the Ahl al-Ra'y.

Metafizyka muzułmańska — kryzys, reformacja, transformacja, reintegralizacja?

Author(s): Mariusz Turowski / Language(s): Polish Issue: 1/2024

The paper is an introduction to the collection of articles, published in the current issue of “Studia Philosophica Wratislaviensia”, on both the subject mat- ter conceived (as broadly as possible) as Islamic metaphysics and on the very stud- ies of this research area (the current state of knowledge, conjunctures, tendencies, prospects etc.). It attempts to provide presentation of discussion of topics and prob- lems, which can be included in this area, but offers also first drafts of tentative and “work-in-progress definitions” of how Islamic metaphysics can be understood with its orientation on the most recent contexts, inspirations and applications, internal structures and dynamics relating to its interpretations and evolutions, as well as its original, historical versions. One of the inspirations for the project of studying the Islamic metaphysics presented here is rooted in Jasser Auda’s ambitious works on Islamic law, not narrowed to a technical, specialized domain of research about foun- dations (fundamentals), sources, jurisprudence (usul al-fiqh) or specific legislation re- lated to the Shari’a. The paper sketches a general orientation map introducing basic concepts and methodological strategies used by Auda with the prospects of their further application to the study (and potential rethinking) of Islamic metaphysics.

Związki między metafizyką a Kalam: Awicenna a Siradż al-Din al-Urmałi

Author(s): ENGIN ERDEM / Language(s): Polish Issue: 1/2024

Abstract: The question of how the relationship between metaphysics and theology should be understood is one of the main topics of debate on the agenda of philoso- phers and theologians from Aristotle (d. 322 BCE) to Avicenna (d. 428/1037), from Avicenna to the late Islamic theological tradition, and even to medieval Jewish and Christian thought. Avicenna criticized Aristotle for identifying metaphysics with theology and presented a new perspective on the relationship between those two disciplines. He argues that God is not the subject but the goal of metaphysics, in other words — metaphysics is an ontological science in terms of its subject matter and a theological science in terms of its goal. In Islamic thought after Avicenna, the relationship between metaphysics and kalam continued to be one of the most heated topics of debate. Trying to explain the relationship between those two disci- plines, thinkers such as Imam al-Ghazali (d. 505/1111), Shams al-Din Samarqandi (d. 702/1303), and Sayyid Sharif al-Jurjani (d. 816/1413) made a distinction between “Islamic science and rational science” and argued that metaphysics is an intellectual science while kalam is a religious (Islamic) science. On the other hand, Siraj al-Din al-Urmawi (d. 682/1283), who dealt with the relationship between metaphysics and kalam in his treatise On the Difference between Metaphysics (God-Science) and Kalam, revised Avicenna’s approach and criticized theologians who tried to explain the problem in terms of the distinction between religious and rational sciences. The aim of this article is to analyze Avicenna’s and Urmawi’s views on the relationship between metaphysics and theology, taking into account the historical-problematic context of the issue.

Z al-Kufa do al-Samarqand, z al-Samarqand do Stambułu: Adab al-Bahs ła al-Munazara

Author(s): Necmettin Pehlivan / Language(s): Polish Issue: 1/2024

The chapter seeks to provide a road map of the historical journey of the science of Adab al-bahsa ła al-munazara (the science/art of investigation and de- bate). It has not attempted to identify all the various paths and crossroads of this journey, as it would have stretched the limits of this study too much. The focus was mainly on the Hanafi tradition. Even within this tradition, however, we did not have the opportunity to present all the directions and orientation points on the “Adab map”. We try to show, nevertheless, that if the route/road we have sketched is fol- lowed, then enough knowledge about the fundamental components of the science of debate/argumentation could be obtained. We hope, at the same time, that our study can serve as a guide to more exhaustive research on this subject. Undoubtedly, the road from Kufa to Samarkand described in the first, the largest part of the chapter is quite complex and challenging. Everything on the road seems to be still in the process of formation where not all patterns and principles have been fully revealed yet. The road from Kufa to Istanbul presented briefly at the end of the chapter con- tains probably less unexpected and challenging twists and turns than the previous one, but it is still far from being a simple, straight, and direct line connecting the starting point and the destination. As soon as we enter the Anatolian territory, via Tabriz, we encounter new texts and discourses of the science of debate. Moreover, the commentaries, glosses and taliqs (supercommentaries) produced on this land, have become, so to speak, the main record book and the general manual of the sci- ence of debate in every aspect.

Zagadnienie zła a teodycea w myśli muzułmańskiej

Author(s): ZIKRI YAVUZ / Language(s): Polish Issue: 1/2024

The existence of evil in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil. Moreover, if God were morally perfect, then surely God would want to do something about it. These facts about evil seem to conflict with the Islamic theist claim that there exists a perfectly good God. Several solutions to this problem have been proposed in Islamic thought. Ibn al-Arabi’s thought on evil goes as far as to say that what is seen as evil is actually illusory and has no reality. According to Ibn al-Arabi, existence is all good. Evil has no existence and belongs only to non-existence. The thoughts of Abu al-Hasan al-Ash‘ari can also be said to have caused a kind of mor- al conventionalism. Ash‘arism, unlike Mu‘tazilite thought, claims that the task of revelation is not only to explain moral statements but to impose and determine them. We encounter Neoplatonist point of view in Islamic thought. Avicenna says that evil has no positive existence or reality of its own. Evil is the incomplete real- ization of a good or existence. As maintained by him, evil arises when something does not show the full characteristics of its nature or type. There is no pure evil in the absolute sense. Solutions to the problem of evil do not always resort to the idea that evil is an illusion or an accidental element. According to Mu‘tazila and Ma- turidism, evil actually exists in this world; for conceptions of evil as an illusion or an accidental element do not adequately meet the conditions of being a free agent. According to this understanding, in order for an agent to have free will, it must not have been caused by external factors, e.g. God or the laws of nature.

Relacja między rozumem a moralnością w myśli muzułmańskiej

Author(s): Ahmet Dağ / Language(s): Polish Issue: 1/2024

In terms of Arabic philology, the concept of reason performs the function of bonding and is a key to terms such as wisdom, goodness, duty, and autonomy. By using the reason in its proper place, morality that regulates the self (nafs) emer- ges. The reason, which is seen as the source of spiritual values, has given human beings the quality of being the subject of trust (amana). In Islamic Wisdom, human beings are distinguished from animals by the characteristics of carrying the Trust and having morality. Morality is not a factual but a spiritual value produced by the self. Thus, having reason also requires being moral. Reason, which is related to both matter and meaning, must move in parallel like a clock with morality, which is related to ideas and deeds. The unity of reason and morality is like the two boat oars that must be pulled in order to navigate the boat at the sea. The disruption of this balance leads to the disruption of the order. Islamic wisdom emphasizes that when this dual plane is well established, order and dynamism arise, and when it is disrupted, chaos and stagnation occur. In this paper, the unity of reason and mor- ality relationship in Islamic wisdom is discussed.

Prywatność w myśli muzułmańskiej Konteksty filozoficzno-religijne

Author(s): KASIM KÜÇÜKALP / Language(s): Polish Issue: 1/2024

There are two dimensions of the concept of privacy, the first of which is to limit people’s sexual orientation and, in this direction, to be in a cautious re- lationship with both their own body and other people’s bodies, and the second is shaped around the meaning of “confidentiality” and today we come across the con- ceptualizations of privacy of personal or private life. The originality of the concept of privacy in Islamic thought, in which both dimensions are particularly emphasized, is related to the semantic implications that religious thought in general and Islam- ic thought in particular have brought to the concept of privacy. Because, just like the concepts of modesty and chastity, the concept of privacy, with both theoretical and practical implications, is related to meeting the true meaning of being human. Because, in terms of Islamic thought, privacy is related to man’s management and administration of everything that is entrusted to him as a trust, including his body, with the awareness of being in the presence of the Owner of knowledge, property and order, in line with his lofty purposes.