Illuminatio <p>Illuminatio/Svjetionik/Almanar is a double blind peer-reviewed scientific journal for the promotion of novel ideas on religion, morality, art, nation, society and state, as well as of tradition (taṣdīq), and new approaches to thought society and state (tajdīd). Illuminatio/Svjetionik/Almanar invites the ulama, scholars, philosophers and other authors in the area of social studies and humanities to shed new light on critical issues and the difficult challenges of contemporary reflection on religion, philosophy, ethics, history, arts, statehood, social studies and humanities in the context of historical and contemporary Bosnian, regional and global events. It will publish papers which are based both on the sources of Divine Revelation and on the personal understanding and experience of God, man and the world. The journal is also open to publishing translations of significant writings and book reviews.</p> en-US (Executive Editor) (Editorial Assistant) Mon, 17 May 2021 10:45:13 +0000 OJS 60 Reform, by no Means Revolution <p>According to the author, the text The Future of Islam was produced as an incentive and attempt to re-build relations between the West and the Muslim world, particularly in the light of the policy of “a new way forward” (p.6) of the then U.S. president Barack Obama, after his ‘historic speech’ in Cairo – as reported by Western media.</p> <p>The book is concise, and its four basic chapters strive to answer several key questions: What is the future of Islam – reformation or revolution? Are Islam and modernity compatible? How widespread is Islamic fundamentalism and is it a threat to Muslim societies and the West?</p> Ahmed Kulanić Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 Bosniaks and Bosnia: A Study in the Philosophy of Politics (3) <p>The third, final part of this study, analyses the relationship between Bosniaks and Bosnia through the interaction of three chronologically problem-related processes: 1. The procedure defined as 'The Archeology of the Politics of Oblivion' reconstructs in all previous research completely neglected aspects of the genesis of historical and political factors of the project of denial of Bosniaks as a separate people / nation, erasing their historical name, language name and ethnic, spiritual, cultural and state identity; 2. The issue of the relationship between Bosniaks as a people / nation and Bosnia, as their home state, which they created and defended, from the general problem-theory perspective as well as from recent events and with the current situation being considered; 3. The thesis is argued that the preservation of the historical name „Bosniaks“, returned on September 28, 1993, is a permanent strategic imperative of all Bosniaks in the world and a <em>conditio sine qua non</em> of the survival of Bosnia as a state and as a concept.. &nbsp;The initiative to use the territorial determinants „Bosnians“ or „Bosnians and Herzegovinians“ instead of the historical name, which aims to definitively remove Bosniaks from the historical scene as a people / nation, is critically analysed. Since the survival of Bosniaks is a necessary condition for the survival and existence of Bosnia, the imperatives of the historical moment require the unconditional acceptance of the historical name „Bosniaks“, the renewal of the sense of common belonging and mutual connection of Bosniaks as a people / nation, strengthening the emotional connection with one's own national being and establishing the awareness of the moral obligation of every individual Bosniak towards his/her Bosniak people and their home state of Bosnia.</p> Ferid Muhić Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 Can We Become Walking Qurans? <div class="t pg-1m0 pg-1x5 pg-1h3 pg-1y5 pg-1ff3 pg-1fs0 pg-1fc0 pg-1sc0 pg-1ls0 pg-1ws0">As Muslims, we are taught that we are to follow the Prophet’s <span class="pg-1ff2 pg-1fc1">Sunnah</span>, his precedent and praxis. The first steps we learn on how to do this is to pray as he did, give the <span class="pg-1ff2 pg-1fc1">zakāh</span> as generously as he did, fast as he did, perform <span class="pg-1ff2 pg-1fc1">ḥajj</span> and <span class="pg-1ff4 pg-1fs1 pg-1fc1">ʿ<span class="pg-1ff2 pg-1fs0">umrah</span></span> as he did; that is, by performing the rituals of the faith.</div> <div class="t pg-1m0 pg-1x5 pg-1h3 pg-1y5 pg-1ff3 pg-1fs0 pg-1fc0 pg-1sc0 pg-1ls0 pg-1ws0">Clearly, following the Prophetic <span class="pg-1ff2 pg-1fc1">Sunnah</span> involves more than just the physical performance of our rituals. Achieving excellence in following the Prophetic <span class="pg-1ff2 pg-1fc1">Sunnah</span> was something that the early Muslims sought to achieve. It is revealed in the <span class="pg-1ff2 pg-1fc1">ḥadīth </span>of a <span class="pg-1ff2 pg-1fc1">t<span class="pg-1fs1">ā</span>bi<span class="pg-1ff4 pg-1fs1">ʿ<span class="pg-1ff2">ī</span></span></span> (a person of the generation after the Prophet’s generation who was either too young when the Prophet died or born just after his</div> <div class="t pg-1m0 pg-1x5 pg-1h4 pg-1ye pg-1ff3 pg-1fs0 pg-1fc0 pg-1sc0 pg-1ls0 pg-1ws0">death) who, wanting to know more about how the Prophet was like, went to his widow Aisha and asked her. Her response was that the Prophet was effectively a ‘Walking Quran.’</div> Abdul-Rauf Feisal Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 QADAR/SINA´AT – „Islamic art“ first part <p>This analysis is aimed at initiating a discussion of some parts of the history of what is declared or titled „Islamic art”, within the critical and theoretical framework of both Occidental-Western and (some) Muslim perspectives. The analysis and establishments of limits in line with the prevailing authorities will contribute to the vital modalities of qadar/ṣināʿat discourse which are resolutely Islamic and in line with their source (ar. al-marjaʿ or al-maṣdar).</p> <p>Particular attention is drawn to advocating differences, due to Occidental-westernized academic efforts to ignore the spirit of unity and the self-re ective Islamic constant of qadar/ṣināʿat discourses and impose the arti cial dichotomy of the sacral and profane, and due to paradigmatic views on the evaluation of the creative (aestheticized) achievement of the originator/designer of representation, (i.e. homo islamicus) as absolute western ownership. On the other hand, the aestheticized activity of homo islamicus within the conscious recognitive and cognitive productive-re ective orientation has a very speci c historical existence. If the well-known saying of Jacques Derrida – the well known Postmodernist, ‘il n’y a pas de hors-texte’ („there is nothing outside the text”) can be applied to the title „Islamic art”, we can raise the question as to whether the aestheticized activity of homo islamicus exists or not. It seems that the proper question related to the modalities of qadar/ṣināʿat discourse should be ‘qu'est-ce qu'il y a de hors-texte’ („what is there outside the text?”).</p> <p>We will also encounter inappropriate terms, such as the use of the term decorative as an equivalent to ornamental or arabesque for aestheticized expression of an in nite sample, as well as the classi cation into central and marginal artistic productions, (i.e. the center of the Eurocentric cultural power and its so-called periphery). Attention is drawn to the Occidental-westernized positioning of the theory of arts at the top of creative maturity, which is ultimately aimed at the unique hegemony of the „New World”, (i.e. the submission and „cultivation” of any non-European and non-westernized entity), and particularly of the creative existence within the classical tradition of Islamic culture (ar. al-thaqāfah al-islāmiyyah) and Islamic civilization (ar. al-ḥaḍārah al-islāmiyyah or al-tamaddun al-islāmiyy).</p> <p>Finally, it should be noted that the Occidental-westernized manner of academic thinking in this area, and of any other theories applied within the borders of index order and taxonomy (including the concept of current globalization), also represent systematic patterns of authority, control and evaluation, and thus the exclusion of others.</p> <p>However, such a form of imposing a linear or cyclic way of interpretation still faces very real challenges typical of writing a global „history of art” and the complete absence of understanding other and different forms of creative expression.</p> Mehmed A. Akšamija Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 The Importance of Interreligious Dialogues on Ethics and Law: A Global Percpective <p>The present article pleads for the revival of an interreligious dialogue on ethics and law as an instrument of peace and reconciliation. Whereas the first phase of IRD was marked by a considerable prominence of these topics, the have become of less importance in the second phase. This needs correction for two reasons. Theoretically the rationality of dogmatic or systematic insights (as found in all faith traditions) is largely exclusive, whereas the rationality of ethics, also religiously founded ethics, is basically inclusive. It is therefore open to dialogue. There exists considerable common ground on norms, rules and values between religious traditions, which are to serve humans, the society and the political community. This is of particular importance in today’s multi-religious societies as well as in a world more than ever interconnected by globalization. The article concludes with an analysis of the document on Human Fraternity of Pope Francis and Grand Imam Ahmad al-Tayyeb and its ethical approach to dialogue.</p> Ingeborg Gabriel Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 Infidel or Paganus? The Polysemy of kafara in the Quran <p><span class="fontstyle0">This article explores the meaning of the root </span><span class="fontstyle2">k-f-r </span><span class="fontstyle0">in the Quran, questioning the practice of translating the noun </span><span class="fontstyle2">kāfir </span><span class="fontstyle0">as “infidel.” It argues for a distinction between the idiomatic phrasal verb </span><span class="fontstyle2">kafara bi-</span><span class="fontstyle0">, which does mean to reject or disbelieve, and the simple intransitive verb </span><span class="fontstyle2">kafara </span><span class="fontstyle0">and its deverbal nouns, which are used in the Quran in a large number of different ways. This polysemy is explored through contextual readings of Quran passages. It is argued that the noun </span><span class="fontstyle2">kāfir</span><span class="fontstyle0">, unlike the verb </span><span class="fontstyle2">kafara</span><span class="fontstyle0">, is used only with regard to adherents of traditional polytheism and is not deployed in an unmodified way with regard to Jews and Christians. The possible influence on the Arabic </span><span class="fontstyle2">kafara </span><span class="fontstyle0">of Greek and Latin conceptions is also broached.</span> </p> Juan Cole Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000 Return to the source Mustafa Cerić Copyright (c) 2021 Illuminatio Mon, 17 May 2021 00:00:00 +0000