Bosnia and Herzegovina at crossroads - new political paradigm or agony of ethno-national exclusivity

Europska kolektivna sigurnost iz temelja je uzdrmana ruskom invazijom na Ukrajinu. U tom kontekstu, Bosna i Hercegovina je prepoznata kao jedna od najranjivijih tačaka europskog sigurnosnog okvira. Ovaj rad analizira poziciju BiH u širem kontekstu regionalne balkanske sigurnosti. Pozivajući se na historiju BiH u 20. stoljeću i njene odnose sa susjedima, analiza otvara najbitnija pitanja sigurnosti i stabilnost BiH u borbi sa dva velikodržavna projekta: „Velike Srbije“, danas poznate kao Srpski svet, i „Velike Hrvatske“, na posredan način, kroz formiranje trećeg hrvatskog entiteta na teritoriji BiH. Rad analizira i geopolitički kontekst aktuelnih dešavanja u Europi da bi objasnio kako se ruska uloga uklapa u pozadinu euroatlantskih integracija BiH. Ta uloga se pokazuje kroz konstantnu podršku različitim srpskim i hrvatskim akterima koji rade na destabilizaciji političkog i teritorijalnog integriteta BiH. Ovaj Rad također nudi novu političku paradigmu kao alternativu etno-nacionalnom ekskluzivitetu na kojem se temelji Dejtonski mirovni sporazum. Nova politička paradigma BiH zagovara izgradnju proširenih kapaciteta države koji bi je učinili samoodrživom i sposobnom da samostalno ispunjava sve svoje međunarodne obaveze. European collective security has been fundamentally shaken by the Russian invasion of Ukraine. In this context, Bosnia and Herzegovina is recognized as one of the most vulnerable points of the European security framework. This paper analyses the position of BiH in the wider context of regional Balkan security. Referring to the history of BiH in the 20th century and its relations with its neighbours, the analysis dives into the most important issues of security and stability of BiH in the struggle with two “Greater-state” projects: "Greater Serbia", today known as Srpski svet, and "Greater Croatia", indirectly, through the formation of the third Croat entity on the territory of BiH. The paper also analyses the geopolitical context of current events in Europe to explain how Russia's role fits into the background of BiH's Euro-Atlantic integration. This role is demonstrated through constant support to various Serb and Croat actors who are working to destabilize the political and territorial integrity of BiH. As such, the paper offers a new political paradigm as an alternative to the ethno-national exclusivity on which the Dayton Peace Agreement is based. The new political paradigm in BiH entails the formation of expanded capacities of the state that would make it self-sustainable and capable of independently fulfilling all its international obligations

Jews, Christians, and Muslims - Interfaith in an Age of Political Extremism and Religious Fundamentalism

Ovaj članak je fokusiran na međudjelovanje prirodne vjere (al-īmān), formalne ili umjetne religije (al-dīn) i umijeća politike (fann al-siyāsah) u islamu. Vjera (trust) u Boga je iskonska vjera (al-īmān) koju dijele svi ljudi svjesni da su Božija stvorenja kojima je Svevišnji Bog udahnuo Svog duha (al-rūḥ). To je potencijalna vrijednost vjere. Dakle, vjera u Boga je prirodna materija (hyle). Kao takva nema formu/oblik (al-ṣūrah ili al-šakl). Oblik materije vjere postaje religija (al-dīn) nakon što je instruktivna teologija oblikuje u dogmu, koja nije nužno u potpunoj saglasnosti s iskonskom materijom (hyle) vjere, ali ne može se reći ni da je oblik (al-ṣūrah ili al-šakl) religije (al-dīn), kao formalna teologija, potpuno lišen materije ili supstance prirodne vjere (al-īmān). Umijeće politike (fannu al-siyāsah), politike koja korisnika prirodno urođene vjere (al-īmān) i formalne religije (al-dīn) je u tome da čuva kontinuitet i potiče promjene u povijesti. U ovom procesu kontinuiteta i promjene mnoge su sile u islamskoj povijesti bile u igri i mnoge krize su se zbog toga javljale. Ovaj članak je pokušaj identificiranja ovih “silaˮ, fokusirajući se na fenomen povijesnih i suvremenih devijacija “ekstremizmaˮ u svijetu islama.This article is focused on the interplay of natural faith (al-īmān), formal or artificial religion (al-dīn), and the art of politics (fannu-l-siyāsah) in Islam. Trust in God is primordial faith (al-īmān), which is shared by all human beings in the conception of their creation by God who breathes His soul (al-rūḥ) into each and every human being as a potential trust in Him. Thus, trust in God is the matter (hyle) of faith. The faith is not yet the form (al-ṣūrah or al-shakl). The form of the matter of faith becomes religion (al-dīn), after it has been shaped by the art of theologians as an artificial theology, which is not necessarily wholly compatible with the primordial matter (hyle) of faith, but it cannot be said that the form (al-ṣūrah or al-shakl) of religion (al-dīn), as an formal or artificial theology, is totally void of the matter or substance of the natural faith (al-īmān). The art of politics (fannu-l-siyāsah) is an interplay between the natural faith (al-īmān) as a trust in God and the religion (al-dīn) as an formal or instructive  theology, which is, on the other hand, the play of continuity and change in history. In this process of continuity and change many forces in Islamic history have been at play and many crises have arisen. This article will try to identify these forces with a focus on the phenomenon of historical and contemporary deviational “extremism” in the world of Islam

There will be no peace for Israel without freedom for the Palestinians – and there will be no freedom for the Palestinians without peace for Israel

Dok se Sarajevo, poznato kao evropski Jerusalem, još uvijek nosi s neriješenim posljedicama rata prije 25 godina, u Jerusalemu, Svetoj zemlji – na arapskom Al-Kudsu – nastavljaju bjesniti sukobi. Nedavna eskalacija planula je na kraju ramazana u džamiji Al-Aksa. Autor je blisko upoznat sa situacijom u Palestini/Izraelu na obje strane. Umjesto priželjkivanja i ideoloških fantazija, on podešava sliku o stvarnosti sukoba. Čak i za one koji nisu direktno dio sukoba, ali saosjećaju s bilo kojom stranom, implikacije predstavljaju izazov, jer ćemo možda morati prilagoditi naše obaveze: one ne bi trebale biti usklađene prema etničkim ili religijskim linijama. A to može biti tako i za druge sukobe.While Sarajevo, known as the European Jerusalem, is still coping with the unresolved consequences of war 25 years ago, conflict keeps on raging in Jerusalem of the Holy Land, Al-Quds in Arabic. The recent escalation ignited at the end of Ramadan at Al-Aqsa Mosque. The author is intimately acquainted with the situation in Palestine/Israel on both sides. Instead of wishful thinking and ideological phantasies, he tunes the picture down to the realities of the conflict. Even for those, who are not directly part of the conflict, but empathize with either side, the implications pose a challenge, as we might have to adjust our commitments: These should not run along the lines of ethnicities or religions. And that, in turn, may be true for other conflicts as well

Qadar/ṣināʿat – a prodSuct of the classical-traditional attitude toward the Qur'an, Sunnah and Hadith

Namjera ove analize je nastaviti već započetu raspravu (iz prethodnih brojeva) o nekim dijelovima povijesti onog što se deklarira ili titulira kao „islamska umjetnost“ u kritičnom okviru kako okcidentalnovesterniziranih tako i nekih muslìmānskīh teorijskih pogleda. Analizom i postavljanjem granica u skladu s prevladavajućim autoritetima, pridonijet će se vitalnim modalitetima diskursâ qadar/ṣināʿata, koji su rezolutno ìslāmskī i u skladu s izvorištem (ar. al-mardžaʿ ili al-maṣdar). Posebno se želi skrenuti pažnja na zalaganje za različitost, upravo zbog okcidentalno-vesterniziranog akademskog nastojanjada se zanemari duh jedinstva i autorefleksivnost islamskih konstanti karakterističnih diskursâ qadar/ṣināʿata uz nametanje umjetne dihotomije sakralnog i profanog, te paradigmatskih pogleda na vrednovanje estetiziranog postignuća začetnika/dizajnera reprezentacije, odnosno homo islamicusa, kao apsolutnog zapadnjačkog vlasništva (western ownership).Na koncu mora se primjetiti da okcidentalno-vesterniziran način akademskog razmišljanja u ovoj oblasti, te bilo kojih drugih teorija koje djeluju unutar granica indeksnog poretka i taksonomije, uključujući i koncept današnje globalizacije, također predstavljaju sistemske obrasce autoriteta, kontrole i vrednovanja, a time i isključenosti prema drugima.Međutim, takva forma nametanja linearnog ili cikličkog načina tumačenja, se ipak suočava sa vrlo stvarnim izazovima svojstvenim pisanju globalne „historije umjetnosti“ i potpunim odsustvom razumijevanja drugih i drugačijih formi kreativnog izražavanja.The intention of this analysis is to continue the discussion (from the previous issuees) 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). Particular attention is drawn to advocating differences, due to Occidental-westernized academic efforts to ignore the spirit of unity and the self-reflective Islamic constants of qadar/ṣināʿat discourses and impose the artificial dichotomy of the sacral and profane, and due to paradigmatic views on the evaluation of the aestheticized achievement of the originator/designer of representation, (i.e. homo islamicus) as absolute western ownership.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 exclusion of others. 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

Water and man: „Good Waters“ near Foča

Kompleks „DOBRE VODE“ („GOOD WATERS“) je lociran u općini Foča (Geographical coordinates: 43º35'12.91''N, 18º39'34.56''E, elevation: 1043). Od Foče je udeljen oko 13 km, od Goražda oko 28 km, a od Sarajeva oko 40 km (zračnim linijama). Najbliža sela ovom lokalitetu su Kolun i Zarudine. Tema 'VODA' je u velikom kapacitetu prisutna u svakodnevnom životu ljudi u Bosni i Hercegovini. Posebno je specifično njeno značenje u 'filozofko-religijskom smislu' gdje ima svēto-simboličko značenje, kao 'izvor života'. U ovom radu je predstavljeno jedno geografsko područje – 'Dovište Dobre Vode', sa statusom 'svētog mjesta'. Cilj ovog rada je promocija značenja i uloge vode u svakodnevnom životu ljudi, ali i kao temeljnog resursa za život na planeti Zemlji. Tema je elaborirana prema znanstvenoj metodologiji koja je obrađena u autorovoj knjizi: Hadrovic, A. (2007): Defining Architecrural Space on the Model of the Oriental Style CityHouse in Bosnia and Herzegovina, Serbia, Montenegro, Kosovo and Macedonia, Booksurge, LLC, North Charleston, SC, USA.The 'Dobre vode' ('Good Waters') complex is located in the municipality of Foca (Geographical coordinates: 43º35'12.91''N, 18º39'34.56''E, elevation: 1043). It is about 13 km from Foca, about 28 km from Gorazde, and about 40 km from Sarajevo (by air). The nearest villages to this locality are Kolun and Zarudine. The theme 'Water' is present in a large capacity in the daily life of people in Bosnia and Herzegovina. Its meaning in the 'philosophical-religious sense' is particularly specific, where it has a sacred-symbolic meaning, as the 'source of life'. In this paper, one geographical area is presented - 'Place of outdoor prayer Dobre Vode' ('Doviste Dobre Vode'), with the status of 'sacred place'. The aim of this paper is to promote the meaning and role of water in people's daily lives, but also as a fundamental resource for life on planet Earth. The topics are elaborated according to the scientific methodology that is covered in the author's book: Hadrovic, A. (2007). Defining Architectural Space on the Model of the Oriental Style CityHouse in Bosnia and Herzegovina, Serbia, Montenegro, Kosovo and Macedonia, Booksurge, LLC, North Charleston, SC, USA

Traces of legal naturalism in the language method of interpreting sharīʿa law by Zaynuddīn bin Ibrāhīm ibn Nujaym

Zaynuddīn bin Ibrāhīm, poznat kao Ibn Nuğaym (1520–1563), jedan je od najplodonosnijih autora hanefijskog mezheba iz perioda rane osmanlijske vladavine. U svoje vrijeme bio je jedan od predavača na glasovitom Al-Azharu. Pročuo se po svom djelu Al-Ašbāh wa an-Naẓāir iz područja pravnih (fikhskih) pravila, u kojem je, na teoretskoj ravni, pokazao značaj i ulogu pravnih pravila u razumijevanju i tumačenju prava, prema hanefijskoj pravnoj doktrini. Autor je velikog komentara pod naslovom Al-Baḥr ar-Rāiq o djelu Kanz ad-Daqāiq  ̔Abdullaha Ḥāfiẓuddīna an-Nasafīja (1240–1310), u kome je izložio svoje razumijevanje klasične hanefijske doktrine šerijatskog prava. Nažalost, djelo nije uspio završiti, jer ga je u tome pretekla rana smrt. Značajan dio njegovog opusa predstavlja izučavanje metodologije šerijatskog prava. Svoja stajališta iz ove oblasti iznio je u djelu Miškāt al-Anwār fī Uṣūli al-Manār, poznatom kao Fatḥ al-Ġaffār bi Šarḥ al-Manār. Nastalo je kao komentar djela  ̔Abdullaha Ḥāfiẓuddina an-Nasafīja Al-Manār. Glavne postavke na kojima počiva teorija tumačenja prava kod Ibn Nuğayma jesu njegova stajališta da tumačenje prava predstavlja način utvrđivanja značenja pravne norme. Pravna norma može biti tumačena na više načina istovremeno. Takav pristup daje mogućnost pravniku da se opredijeli za jedno od mogućih tumačenja za koje smatra da je najsvrsishodnije u tom trenutku. Ibn Nuğaym smatra da se pravna norma, koja se odnosi na neki pravni posao, može tumačiti pomoću nekoliko pravnih metoda koje pravniku stoje na raspolaganju. Najčešće metode koje su pravnici koristili su: jezička, logička, prirodnopravna ili vrijednosna i teleološka ili ciljna metoda. U ovom radu osvrnut ćemo se na Ibn Nuğaymovo razumijevanje prirodnopravne ili vrijednosne metode tumačenja prava.Zaynuddīn bin Ibrāhīm, known as Ibn Nujaym (1520-1563) is one of the most prolific authors of the Hanafi Madhhab from the period of the early Ottoman rule. In his time, he was one of the lecturers at the famous Al-Azhar. He became famous for his work Al-Ashbāh wa an-Nẓāir in the area of legal (fiqh) rules, in which, on a theoretical level, he demonstrated the importance and role of legal rules in the understanding and interpretation of law, according to the Hanafi legal doctrine. He is the author of a large commentary entitled Al-Baḥr ar-Rāiq on the work Kanz ad-Daqāiq by ̔Abdullah Ḥāfiẓuddīn an-Nasafī (1240-1310), in which he expounded his understanding of the classical Hanafi doctrine of Sharia law. Unfortunately, he did not manage to finish the work, because he was overtaken by an early death. A significant part of his opus is the study of Sharia law methodology. He presented his views in this area in the work Mishkāt al-Anwār fī Uṣūl al-Manār, known as Fatḥ al-Ghaffār bi Sharḥ al-Manār. It was created as a commentary on the work of  ̔Abdullah Ḥāfiẓuddin an-Nasafī Al-Manār. The main assumptions on which the theory of legal interpretation in Ibn Nujaym rests are his views that the interpretation of law is a way of determining the meaning of a legal norm. A legal norm can be interpreted in several ways at the same time. Such an approach gives the lawyer the opportunity to opt for one of the possible interpretations that he considers to be the most expedient at that moment. Ibn Nujaym believes that a legal norm, which refers to some legal work, can be interpreted using several legal methods available to the lawyer. The most common methods used by lawyers are: linguistic, logical, natural-legal or value-based and teleological or objective method. In this paper, we will look at Ibn Nujaym's understanding of the natural-law or value-based method of interpreting law

Al-Jāhiliyyah and anti-intellectualism of the modern world

Autori analiziraju pitanje odnosa prema konceptu antiintelektualizma u savremenim društvima tragajući za njegovom povezanošću s tradicionalnim konceptom džahilijjeta unutar muslimanske tradicije. Posebno se fokusira na manifestacije i moguće uzroke savremenog džahilijjeta i posebnosti, ali i posljedice, odnosa postmodernih društava, kako na Zapadu tako i u većinski muslimanskim državama, prema učenosti i neprimjetnom usponu općeg antiintelektualizma.The authors analyze the question of the relationship to the concept of anti-intellectualism in contemporary societies, searching for its connection with the traditional concept of al-jāhiliyyah within the Muslim tradition. It especially focuses on the manifestations and possible causes of contemporary al-jāhiliyyah and the peculiarities, but also the consequences, of the relationship of postmodern societies, both in the West and in majority Muslim countries, towards scholarship and the imperceptible rise of general anti-intellectualism

Religion in a Secular Society: Impediment or Benefit?

Autor istražuje iz perspektive zapadnoevropske zemlje, u njegovom slučaju Njemačke, može li se i na koji način religija cijeniti u sekularnom društvu. Historijskim kritikama ukazuje da bismo trebali revidirati svoje navike; kako se (na „Zapadu“) doživljava islam, kako se religije percipiraju izvana, ali i kako religiozni ljudi ponekad lažno predstavljaju nereligiozne. Umjesto toga, on se zalaže za prilagođavanje naših kategorija „mi“ i „ostali“ i udruživanje snaga s onima koji su posvećeni zajedničkom životu protiv onih koji vode kampanju i agitiraju protiv toga, bez obzira na to ko u šta vjeruje. Njegova razmatranja oblikuje situacija u Njemačkoj, ali dovode do zaključaka koji imaju univerzalnu vrijednost.The author investigates from the perspective of a Western European country, in his case Germany, if and how religion(s) can be appreciated in a secular society. With historic reviews he demonstrates that we should revise our accustomed perceptions; how (in the “West”) Islam is perceived, how religions are perceived from outside, but also how the religious sometimes misrepresent the non-religious. Instead, he advocates to adjust our categories of “us” and “the others”, and join forces with those who are committed to living together against those who campaign and agitate against it, notwithstanding who believes in what. His considerations are shaped by the situation in Germany, but they lead to conclusions of universal value