Established in London in 2002, the Aga Khan University, Institute for the Study of Muslim Civilisations aims to strengthen research and teaching about the heritages of Muslim societies as they have evolved over time, and to examine the challenges these societies face in today's globalised world. It also seeks to create opportunities for interaction among academics, traditionally trained scholars, innovative thinkers and leaders, in an effort to promote dialogue and build bridges
Johanna Pink, who is mainly interested in modern Qur'anic exegesis and translations, attempts to draw a panorama of the different interpretations of the Qur'ān between 2000 and 2016 in her book Muslim Qur'ānic Interpretation: Media, Genealogies and Interpretive Communities. She seeks to provide an outline of different interpretations from many regions of the Muslim world, extending from Indonesia to Egypt, from the United States to Iran, and from Turkey to Saudi Arabia. At first, Pink discusses the increasingly central position and function of Qur'anic exegesis in the contemporary period. The author underlines that exegesis had a more modest place in the hierarchy of classical religious sciences and manages to examine its positioning in the classical period with much clarity. In the second chapter, Pink emphasizes that the context-oriented approach of classical tafsir has undergone a text-centered transformation in line with that of Ibn Taymiyya's approach. Thereafter, the author discusses the impact of this transformation in the contemporary Arab world, especially through various abridgments and editions of Ibn Kathīr's tafsīr.
Данная статья посвящена изучению отдельных вопросов эстетики арабского мира и его художественному философскому наследию. Исследуется более глубокий самобытный характер философии ислама. А также рассмотрено соотношение философского и религиозного миросозерцания в искусстве (на примере арабской школы поэзии). В этом смысле, несмотря на то, что исламское искусство характеризуется рядом формальных признаков, таких как абстрактность, плоскостное изображение, оно всегда обладало духовной функцией, которая была тесно связана с ориентирами мусульманского и философского миросозерцания. This article defi nes the aesthetics of the Arab world and its artistic and philosophical heritage. The deeper original character of the philosophy of Islam is investigated. In addition, the relations of philosophical and religious worldview in art (on the example of the Arabic school of poetry) are considered. In this sense, despite the fact that Islamic art is characterized by a number of formal features, such as abstraction, plane image, it has always had a spiritual function, which was closely related to the guidelines of the Muslim and philosophical worldview.
В статье анализируются устаревшие и активно употребляющиеся в наши дни на территории Боснии и Герцеговины фразеологические единицы с компонентом арабского происхождения кофе. Лексема кофе как компонент фразеологических выражений и пословиц может употребляться как в прямом значении, так и в эвфемистическом. В нашей работе термин арабизм понимается широко: не только как прямое лексическое заимствование, восходящее к арабскому языку, но и как опосредованное. Языком-посредником проникновения слов арабского происхождения в языки балканских народов стал язык османских турок. В статье приводятся некоторые культурологические и историко-этимологические комментарии к фразеологическим единицам, а также толкование фразеологических оборотов и компонентов, входящих в них. При обработке фразеологического материала применялся синхронно-описательный метод и анализ компонентов. Привлечение фразеологического материала других языков позволило выявить универсальность или национальную специфику фразеологической единицы с компонентом кофе в языке боснийских мусульман. Почти все рассмотренные фразеологические обороты идиоэтничны (кроме связанных с традицией гадания на кофе). В статье не рассматриваются устойчивые сочетания слов термино-логического характера, связанные со способом приготовления кофе и его подачи (кофе по-венски, кофе с молоком и т. д.). The article deals with obsolete and actively used phraseological units in Bosnia and Herzegovina with the component of Arabic origin coffee. The coffee lexeme as a component of phraseological expressions and proverbs can be used both in the direct and euphemistic meanings. The current paper interprets the term Arabism widely: not only as a direct lexical borrowing, going back to the Arabic language, but also as an indirect lexical borrowing. The language of the Ottoman Turks became the intermediary language for the penetration of words of Arabic origin into the languages of the Balkan peoples. The article provides some culturological and historical-etymological comments on phraseological units, interprets the meaning of phraseological turns and their components. The research methods are synchronous-descriptive and component analysis. The involvement of phraseological material from other languages allowed us to identify the universality or national specificity of the phraseological unit with the coffee component in the Bosnian Muslim language. Almost all the phraseological phrases considered are idioethnic (except those related to the tradition of coffee divination). The article does not consider stable combinations of terminological words related to the method of making and serving coffee (Viennese coffee, coffee with milk, etc.).
The purpose of this study is to analyze, using Indonesian media contents, images of China as an Alien and as a country pursuing a policy that is interpreted in Indonesia as anti-Islamic. The novelty of the study lies in the analysis of modern nationalist political imagination in the discursive space formed by the Indonesian media. The author comes to the conclusion that in this imaginary space negative images of China are formed, which subsequently circulate in it and are purposefully promoted with the aim of constructing the image of China in Indonesia as a universal ideological and political Other. The article shows that 1) the Indonesian nationalist imagination, through the media, actively reproduces negative images of China as a subject of the policy of assimilation of Muslim minorities on the territory of the PRC, 2) in the discourses of Indonesian expert and analytical communities, narratives are promoted about the authoritarian nature of the political regime of the PRC and its policies aimed at politicizing Islam and its subsequent integration into the functioning mechanism of this regime. Such a policy is interpreted in Indonesia as ideologically limiting the activities of Chinese Muslims and putting them under the control of communist ideology, which gives grounds to characterize the PRC as a political and ideological Other. Narratives that highlight the unresolved problems between the China state and Islamic communities play an important role in promoting the image of the PRC as an undemocratic and authoritarian state. The results of the study suggest that the evolution of anti-Chinese narratives and the further promotion in the Indonesian political imagination of the image of China as a universal Other and a state politically and ideologically alien to Islam will strengthen the legitimation of anti-Chinese phobias and stereotypes traditional for Indonesian society at both the political and religious levels.
The article deals with the specifics of Tatar Muslim socio-cultural practice using as an example the particular socio-cultural realities of Russian Muslim culture. Typical traits of Tatar practice are defined, such as the inclination towards moderateness, the high social status of women, striving for universal literacy, democracy, tolerance, etc. The author comes to the conclusion that a major intellectual and spiritual task for Russian Muslims is understanding their own existence and place among other Muslim cultures. ; В статье на примере российского мусульманства как особой социокультурной реальности рассматривается релевантность вопроса о специфике татарской социокультурной практики ислама. Выделяются такие типичные черты татарской исламской практики, как тяготение к умеренности, высокий социальный статус женщины, стремление к всеобщей грамотности, демократизм, толерантность и др. Делается вывод, что перед российскими мусульманами стоит масштабная интеллектуальная и духовная задача осмысления собственного бытия, собственного места в контексте мусульманских культур.
