Jews In Islamic Lands

This review discusses Meir Bar-Asher’s Jews and the Qur’an (Princeton, 2021), a concise yet rich study of the images of Jews and Judaism in the Qur’an, written for a non-expert readership. Bar-Asher explores the Qur’an’s ambivalent stance, combining respect for the Torah and the prophets with stern criticism of Jewish communities in late antiquity. By providing hermeneutical keys grounded in both classical exegesis and comparative Jewish and Christian traditions, the book opens up new perspectives on the Qur’an. The review praises its clarity while noting points for improvement in a possible Hebrew edition.

Κατὰ τὴν τελευταία ἑκατονταετία ἐλεύθερου πολιτικοῦ βίου τοῦ µεσαιωνικοῦ
Ἑλληνισµοῦ, ὅταν ὅλα φαίνονταν νὰ καταρρέουν καὶ οἱ πολυεπίπεδες ἀνακατατάξεις
ἐπηρέαζαν εὐρέως τὴν καθηµερινότητα τῶν ἀνθρώπων, ἡ γνώση καὶ εὐρύτερα ὁ
πολιτισµὸς συνέχιζαν νὰ διαφυλάσσονται καὶ νὰ µεταδίδονται µὲ κύριο ὄχηµα τὸ
χειρόγραφο βιβλίο. Στὴν πορεία αὐτὴ συµµετεῖχαν ποικίλες -ἐπαγγελµατικὲς καὶ µὴ-
κατηγορίες ὅπως δάσκαλοι καὶ µαθητές, συγγραφεῖς, ἀντιγραφεῖς καὶ ἄλλοι.
Κυρίαρχο ρόλο σὲ αὐτὴ τὴν πολιτισµικὴ διεργασία διαδραµάτιζαν µεταξὺ ἄλλων τὰ
µέλη τοῦ ὀρθόδοξου κλήρου κάθε βαθµοῦ (διάκονοι, ἱερεῖς, ἐπίσκοποι). Ἑστιάζοντας
τὴν προσοχή µας στὸν τοµέα τῶν βιβλιακῶν συλλογῶν, θὰ ἐξετάσουµε τὸν ρόλο τῶν
ἱερωµένων ὡς κτητόρων κωδίκων καὶ δευτερευόντως ὡς γραφέων καὶ σχολιαστῶν,
µόνο στὸν βαθµὸ δηλαδὴ ποὺ αὐτὰ σχετίζονταν µὲ συγκεκριµένα ἀποκτήµατά τους.
Ἔτσι θὰ ἐπιχειρήσουµε νὰ σχηµατίσουµε µία σαφῆ κατὰ τὸ δυνατὸν εἰκόνα τῆς
«βιβλιοθήκης» κάθε ἱερατικῆς βαθµίδας χωριστά, περιλαµβάνοντας τόσο τοὺς πλέον
γνωστοὺς βιβλιόφιλους ἱερωµένους ὅσο καὶ ἐκείνους γιὰ τοὺς ὁποίους διαθέτουµε
µόνο ἐλάσσονες µαρτυρίες ἢ ἁπλὲς ἐνδείξεις. Ἡ διερεύνηση αὐτῶν τῶν συλλογῶν
(περιεχόµενο, τρόπος ἀπόκτησής τους κ.ἄ.), σὲ συνδυασµὸ µὲ ὅσα εἶναι ἤδη γνωστὰ
γιὰ τοὺς ἐν λόγῳ κληρικούς, φωτίζει ἀκόµη περισσότερο τὴν θέση καὶ τὸν ρόλο τῶν
τελευταίων στις τοπικές τους κοινωνίες, ἀναδεικνύοντας ἔτσι ὄψεις τῆς παιδείας καὶ
τῶν διασυνδέσεών τους µὲ λογίους ἢ πολιτικὰ καὶ ἐκκλησιαστικὰ πρόσωπα.

dokument konsiderohet më i rëndësishmi për Historinë e Shqipërisë për shekullin XVII. Relacion apo Raport? Në të gjitha rastet kur është komentuar ky dokument është cilësuar si "Relacioni i Stefano Gasparit i vitit 1671". Në të vërtetë ky cilësim me këtë emër ka qënë i padrejtë sepse ky dokument nuk është një relacion në kuptimin zyrtar të tij. Mbas krijimit në Vatikan, në vitin 1622, të institucionit për përhapjen e fesë e quajtur Propaganda Fede, njëri nga vendimet ka qënë detyrimi për klerikët që punonin brënda kontinentit Europian të dërgonin çdo vit nga një relacion për gjendjen në teritorin që ata administronin nga ana fetare. Ata që punonin në vende të tjera jashtë Europës, duhej detyrimisht të dërgonin një relacion së paku një herë në dy vjet. Relacioni nuk mund të hartohej sipas dëshirës së njërit apo tjetrit klerik, por ishte formuluar një listë me 27 kërkesa, mbi të cilat duhej të dërgoheshin të dhëna, në mënyrë që në Vatikan të kishte lëndë të mjaftueshme për të njohur realisht gjendjen e të gjitha rajoneve, ku ata kishin aktivitetin e tyre fetar. Në vitin 1802 numri i pikave, mbi të cilat duhej të përfshiheshin të dhëna në relacionet e dërguara, ishte 69. I parë në këtë këndvështrim, ky dokument nuk është një relacion, por është një raport me shkrim për gjendjen në zonën e influencës së kishës katolike në këto zona të Ilirikut. Ky është kërkuar me vendosmëri nga Papa dhe është sponsorizuar me fond të veçantë nga kisha, ndryshe me relacionet që ishin një detyrim ligjor dhe një punë rutinë që duhej të kryhej nga Ipeshkvinjtë, Vikarët Apostolikë dhe meshtarët në zonat ku ata shërbenin. I shkruar në 125 fletë dhe i shpërndarë në 211faqe dorëshkrim, ky i tejkalon kufijtë e një relacioni informativ dhe ka rëndësinë e një studimi të plotë për zonat që ai i studjoi dhe i shkeli me këmbë për dymbëdhjetë muaj pa ndërprerje. Jo direkt, nga shkrimi i Kordinjanos që po paraqesim më poshtë, merret vesh se kopja origjinale ka patur jo 125 por 156 fletë të shkruara para dhe prapa, pra 312 faqe. Formatin e fletëve nuk e dimë. Rëndësia e këtij dokumenti qëndron në faktin se popullsia e Arbërisë e përfshirë në teritoret e shtatë dioqezave, në shumicën dërmuese i kishte mbijetuar asimilimit fetar dhe nuk e kishte pranuar të bëhej renegat i fesë katolike në një pjesë të madhe të sajë. Këtë qëndresë e kishin bërë në mënyrë të pavarur dhe pa mbështetje nga Selia e Shenjtë për afër një shekull e gjysmë. Në masë të madhe ata jetonin si arbër, por si të krishterë jetonin vetëm për forcë zakoni dhe jo sepse kisha romane kishte treguar ndonjë përkujdesje për ta. Selia e Shenjtë nuk kishte hequr dorë nga përkujdesja për këtë popullsi, por për shkak të dhunës së jashtzakonshme që ushtronin pushtuesit turq në zonat e pushtuara prej tyre, ushtrimi i fesë së krishterë përbënte një rrezik shumë të madh për klerikët. Prandaj edhe besimi i krishterë ishte dobësuar shumë në këto zona. Mbas krijimit të organizatës për përhapjen e fesë në janar 1622, e quajtur ndryshe edhe Propoganda Fede, u krijuan organizma për të rimëkëmbur besimin e harruar nga një pjesë e popullsisë së vendeve të pushtuara nga Perandoria Osmane, ku bënte pjesë edhe popullsia e Shqipërisë së sotme. Për përmbushjen e këtij misioni, organet më të larta të Selisë së Shenjtë në Vatikan vendosën të dërgonin një person, për të paraqitur një panoramë të saktë të gjendjes së besimtarëve në këto treva. Personi i ngarkuar me këtë punë duhej të shkonte fshat më fshat dhe të përshkruante në mënyrë të hollësishme realitetin, në të cilin ndodhej popullsia e këtyre vendeve.

Ανιχνεύοντας το έργο στις ζωγράφου στο Μέτσοβο στις Ηπείρου κατά τον 18ο αιώνα

Σκοπός στις παρούσας ανακοίνωσης είναι η ανάδειξη του ζωγράφου Στέργιου Παπαγιάννη, ο οποίος δραστηριοποιήθηκε στο Μέτσοβο (Ήπειρος) στα μέσα του 18ου αιώνα. Ενυπόγραφές φορητές εικόνες του ζωγράφου, που βρίσκονται στη μονή του Αγίου Νικολάου Μετσόβου, εξετάζονται παράλληλα με τρία ανυπόγραφα μνημειακά σύνολα στις ευρύτερης περιοχής, την μονή Κοιμήσεως Θεοτόκου Μετσόβου, την μονή Ζωοδόχου Πηγής Ανθοχωρίου και την Αγία Παρασκευή Ανηλίου. Η συγκριτική παρουσίαση των παραπάνω έργων αναδεικνύει το καλλιτεχνικό ιδίωμα του ζωγράφου, παρέχοντας στοιχεία για την θρησκευτική καλλιτεχνική παραγωγή κατά την ύστερη μεταβυζαντινή περίοδο στις ελληνόφωνες ορεινές περιοχές υπό οθωμανική διοίκηση.

I presented the results of my postdoctoral research on the topic Hermeneutics in the Theologica and Allegorica of Michael Psellos, which took place at the Department of Social Theology and Christian Culture of the Aristotle University of Thessaloniki (April 2020 – July 2023). I referred to four publications (1 monograph: Hermeneutics in the Theologica and Allegorica of Michael Psellos, Kosmos – Monographs, 14, Thessaloniki 2023, as well as 3 articles) that were produced during this period.

Research conducted so far on the Theologica has examined only certain aspects of Psellos’ hermeneutics. It has focused mainly on hermeneutical practice and very little on hermeneutical theory. The studies on the Allegorica are introductory, and they have not yet been thoroughly compared with the Theologica. Above all, the issue of situating Psellos’ hermeneutics within the developments of philosophical and theological history of the eleventh century has not been investigated.

The research problem was based on the fact that in Psellos’ thought there appears a wealth of remarks concerning hermeneutics. This material is found primarily in the Theologica and Allegorica. What particularly attracts attention is that in these works the philosopher refers not only to hermeneutical practice, but also to the method of interpretation. Within this framework, he develops principles of hermeneutics. The theoretical character of these remarks makes their systematic study necessary—not only because they have so far received little attention, but also because they pose an additional fundamental problem: in these passages Psellos presents broader philosophical teachings. It has already been noted that, especially in the Theologica, he philosophizes relying very little on the authority of the Bible, and primarily on philosophical reasoning.

In relation to the above, one could also raise the following question: What is his principal philosophical proposition? I set as a fundamental starting point that hermeneutics is Psellos’ philosophy par excellence. A further distinctive point of reference is the fact that, despite his preference for Neoplatonism, he does not seem bound to any philosophical movement or to any patristic exegetical trend, but rather proposes a philosophy of his own. It is, therefore, a hermeneutics that could be characterized as distinctly Psellian.

The unique character of this hermeneutics may be better understood if one adds the particular emphasis he places on a mystical conception of interpretation, in which his role as hierophant is especially significant.

The emphasis of the Theologica on philosophical reasoning, as well as on the mystical character of interpretation, makes it necessary to examine them alongside the Allegorica, where similar theoretical principles appear. In these texts for interpretation, Psellos seeks to uncover a hidden Christian meaning, compatible with Christianity.

Παρουσίασα τα αποτελέσματα της μεταδιδακτορικής μου έρευνας με
θέμα Η ερμηνευτική στα Theologica και Allegorica του Μιχαήλ Ψελλού,
που έλαβε χώρα στο Τμήμα Κοινωνικής Θεολογίας και Χριστιανικού
Πολιτισμού του Αριστοτελείου Πανεπιστημίου Θεσσαλονίκης (Απρίλιος
2020–Ιούλιος 2023). Αναφέρθηκα σε τέσσερεις δημοσιεύσεις (1
μονογραφία: Η ερμηνευτική στα Theologica και Allegorica του Μιχαήλ
Ψελλού, Κόσμος – Μονογραφίες, 14, Θεσσαλονίκη 2023, επίσης 3 άρθρα)
που έλαβαν χώρα κατά τη διάρκειά της. Οι μέχρι τώρα έρευνες στα
Theologica εξέτασαν μερικές μόνο όψεις της ερμηνευτικής του Ψελλού.
Εστίασαν κυρίως στην ερμηνευτική πράξη και ελάχιστα στη θεωρία. Οι
μελέτες για τα Allegorica είναι εισαγωγικές, ενώ δεν έχουν συγκριθεί
μέχρι τώρα εξονυχιστικά με τα Theologica. Κυρίως, δεν ερευνήθηκε το
ζήτημα της συναφειοποίησης της ψελλιανής ερμηνευτικής στις εξελίξεις
της φιλοσοφικής και θεολογικής ιστορίας του ενδεκάτου αιώνα.
Η προβληματική της έρευνας βασίστηκε στο ότι στην ψελλιανή σκέψη
εμφανίζεται πληθώρα σχολίων περί ερμηνευτικής. Το υλικό αυτό
εντοπίζεται κυρίως στα Theologica και Allegorica. Αυτό που ελκύει
ιδιαίτερα την προσοχή, είναι το γεγονός ότι σε αυτά ο φιλόσοφος δεν
αναφέρεται μόνο στην ερμηνευτική πράξη, αλλά στη μέθοδο ερμηνείας.
Στο πλαίσιο αυτό αναπτύσσει αρχές ερμηνευτικής. Ο θεωρητικός
χαρακτήρας των σχολίων καθιστά αναγκαία τη συστηματική τους έρευνα,
όχι μόνο γιατί μέχρι τώρα έχουν ερευνηθεί ελάχιστα, αλλά διότι θέτουν
ένα επιπλέον θεμελιώδες πρόβλημα: Ο Ψελλός στα εν λόγω χωρία
προβάλλει ευρύτερες φιλοσοφικές διδασκαλίες. Έχει ήδη επισημανθεί ότι
ειδικά στα Theologica φιλοσοφεί, ελάχιστα βασιζόμενος στην αυθεντία
της Βίβλου, αλλά κυρίως στη φιλοσοφική συλλογιστική.
Σε σχέση με τα προηγούμενα, θα μπορούσε κανείς να αναφέρει και το
ακόλουθο ερώτημα: Ποια είναι η κύρια φιλοσοφική του πρόταση; Έθεσα
ως θεμελιώδη αφετηρία ότι η ερμηνευτική είναι η κατεξοχήν φιλοσοφία
του Ψελλού. Ιδιαίτερο, επιπλέον, σημείο αναφοράς αποτελεί το γεγονός
ότι, παρόλη την προτίμηση στον Νεοπλατωνισμό, φαίνεται να μην
δεσμεύεται από κανένα φιλοσοφικό κίνημα ή εξηγητική τάση των
Πατέρων, αλλά να προτείνει μία δική του φιλοσοφία. Πρόκειται συνεπώς
για μία ερμηνευτική, που θα μπορούσε να χαρακτηριστεί ψελλιανή.
Ο ιδιάζων χαρακτήρας της ερμηνευτικής αυτής μπορεί να γίνεται
αποδεκτός, εάν προστεθεί στο προσκήνιο η ιδιαίτερη έμφαση με την οποία
προβάλλει μία μυστικιστική θεώρηση της ερμηνείας, όπου ο ρόλος του
ίδιου ως ιεροφάντη είναι ιδιαίτερα ουσιώδης.
Η έμφαση των Theologica στη φιλοσοφικότητα, αλλά και στον μυστικό
χαρακτήρα της ερμηνείας, καθιστά αναγκαία τη συνεξέτασή τους με τα
Allegorica, στα οποία εμφανίζονται παρόμοιες θεωρητικές αρχές. Στα εκεί
κείμενα προς ερμηνεία ο Ψελλός επιδιώκει να αναδείξει ένα κρυμμένο
χριστιανικό νόημα, συμβατό με τον Χριστιανισμό.

In this article I compare modern halakhic rulings on two topics: Wearing non-leather comfortable shoes on Yom Kippur and pasteurized wine produced by non-Jews. In addition I compare Rabbi David Golinkin's halakhic rulings with those of his colleagues.

Sve su to kamenčići ogromnog mozaika koji nepobitno čini sliku kolijevke ljudske civilizacije. Turistički obilazak ili, ako hoćete, zaobilazak prvenstveno ovisi o političkim vijestima: izraelsko-palestinska priča, libanonski već pomalo tradicionalni zemljotresi, sirijska unutarnja granica, stalno otvoreno iransko koketiranje sa strastima masa u regiji. Pitanje je možemo li uopće reći koliko danas znamo o Bliskom istoku. Hoće li naši odgovori biti na dobro utabanoj stazi "zapadnih" shema i diktata? Prije ratova koji su devedesetih godina prošlog stoljeća na ovaj ili na onaj način obilježili živote ljudi na Balkanu normalnim se, između ostaloga, smatralo znanje o drugima. Onda je nastupilo razdoblje praznih fraza i pretakanja "iz šupljeg u prazno", koje je sa svih strana formalno toliko obuhvatio te iste ljude da se izgubio smisao. Zato je na neki način gotovo očekivano što lokalni novinarski "malci" podsmješljivo pitaju što je nekada značilo biti stalni dopisnik dnevnih novina iz inozemstva, čemu je to služilo i kome je to trebalo, pored interneta i svih brzih medijskih čudesa. Ovaj naoko bizaran detalj puno govori. Zbog toga, i tisuću i jednog daljnjeg razloga, Hiljadu i drugu noć Zlatka Dizdarevića, osim kraćeg uvoda u prvu priču, neću predstavljati prema klasičnoj shemi da je čine 92 priče, odnosno 95 priča kada im se pridruže predgovor, uvodno slovo i pogovor (zasebno je bilješka o piscu), pa dalje redom što se u kojoj priči pripovijeda.

This research focuses on boyoz to show the process behind its production, consumption, and distribution. It aims to illustrate the place of boyoz in the cultural activities and celebrations of Izmir Sephardic Jews. The research also delves into the transition of boyoz from a domestic food item to a public culinary symbol, drawing on written sources, participant observations, occasional observations, and interviews with individuals from the community and the boyoz makers. Furthermore, the study seeks to highlight the diffusion of boyoz. This research contributes to the literature regarding the Izmirian Jewish community and anthropologically explores the culinary tradition of boyoz.

This study examines the Gorzi Rug, an inscribed Armenian prayer textile long regarded as one of the earliest examples of its type. By comparing its paired-column and arch motifs to architectural forms in Mudéjar and Nasrid Spain, as well as to related synagogue and church textiles, the article argues that the rug’s iconography reflects a shared Mediterranean visual vocabulary rather than a purely Caucasian or Anatolian tradition

The study of sacred texts within monotheistic traditions consistently reveals a dynamic process of interpretation and re-appropriation. These foundational narratives, far from being static, are subject to continuous reinterpretation and adaptation across generations and diverse cultural contexts. This ongoing engagement ensures their enduring relevance and allows communities to derive contemporary meanings from ancient wisdom.

I found Jonathan Sarna concise yet insightful review to be both thoughtful and engaging. Despite the constraints of the Choice format, I was particularly impressed by his ability to succinctly and effectively convey the central arguments of the book. It is also gratifying to note that Sarna has 'highly recommended' the work.

The plague was an invisible enemy that struck unpredictably,
devastating villages and cities, and often drastically reducing entire national populations. This article examines the plague as one of the most serious challenges faced by the Balkans, Albanian territories, and other parts of Europe. While several foreign and Albanian scholars - including B. Hrabak, K. Kërçiku, P. Xhufi, and A. Muhaj - have addressed the plague in the Albanian lands, their research primarily focuses on the 15th century and the period of the Ottoman conquest. The novelty of this article lies in its focus on earlier periods: Antiquity, the Early Middle Ages, and the High Middle Ages. Our study is based on existing historiographical literature and a limited number of historical documents available for these earlier periods. We explore cases of plague in the Illyrian-Albanian territories as well as in neighboring regions, from antiquity through the 11th century. The article is divided into two parts. The first provides a general overview of the disease’s symptoms and prevention (anamnesis and prophylaxis), contextualized with historical examples from both Albanian territories and neighboring regions. The second part examines specific historical events linked to outbreaks of the disease. This article represents our initial contribution to the study of plague in Albanian history and will be followed by further research.

We extend our deepest gratitude to Stephan Conermann of the University of Bonn, whose steadfast commitment was instrumental in fostering and realizing our collaboration. His unwavering support has been invaluable. We also acknowledge the significant contributions of the Department of International Relations at the University of Bonn, whose generous financial backing made the publication of this volume possible. Our heartfelt thanks go to Christian Klöckner for his multifaceted support throughout this project. This volume is the culmination of the online workshop In the Quest of ʿIşḳ, held at the University of Bonn on June 27-28, 2022. We are especially grateful to the colleagues at the Orient-Institut Istanbul for their practical and moral support. In particular, we thank Christoph Neumann, the institute's director, for his meticulous readings and insightful comments, which greatly enhanced the quality of this work. We also express our appreciation to Yoichi Takamatsu and the ILCAA at Tokyo University of Foreign Studies for their warm hospitality during our second workshop. Finally, we owe a debt of gratitude to the anonymous reviewers whose rigorous feedback and constructive suggestions have significantly improved this book.

This volume challenges prevailing myths that portray early Muslim-Jewish encounters as inherently genocidal or defined by entrenched hostility. Through a critical re-examination of Jewish-Arab relations in pre-Islamic and early Islamic Arabia, it situates Jewish communities within the broader sociopolitical and economic context of the Arabian Peninsula. Drawing on archaeological evidence, early Islamic historiographical sources, and close analysis of tribal norms, the study argues that the conflicts involving Jewish tribes during the lifetime of the Prophet Muhammad-though at times severe-were exceptions to, rather than continuations of, pre-Islamic patterns of warfare. By contextualizing these events within the pragmatic and negotiated practices of seventh-century Near Eastern tribal society, the book deconstructs Khaybar Breaker: Deconstructing the Antisemitic Myth 1 Author: Aadil Bouhlaoui-ORCID: 0009-0000-7478-8820 antisemitic distortions of the historical record and offers a more nuanced account of early Muslim-Jewish relations.

Fjala jonë /Editorial

1. Michael Lynk
"Nga pushtimi në aparteid"/
"From Occupation to Apartheid"

Përkthimi/Translation: Numan Mustafa

UDC 327.56(569.4-076)

2. Noam Chomsky
"Përshtypje nga Gaza" /
"Impressions of Gaza"

UDC 327.56(569.4-076)

Përkthimi/Translation: Numan Mustafa

3. Francesca Albanese
"Anatomia e një gjenocidi" /
"Anatomy of a Genocide"

UDC 341.485(569.4-076)

Përkthimi/Translation: Numan Mustafa


4. Juval Abraham
"Lavender: Makineria me inteligjencë artificiale që drejton fushatën e bombardimeve të Izraelit në Gaza" /
"Lavender: The AI Machine Directing Israel’s Bombing Spree in Gaza"

UDC 004.8:355.469.2(569.4:569.4-076)”2023/2024”
UDC 327(569.4:569.4-076):[355.43:172.4”2023/2024”

Përkthimi/Translation: Hyjni Ferati

5. Idan Landau
"Shfaros, dëbo, zhvendos: Loja përmbyllëse e Izraelit në Gazën veriore" /
"Exterminate, Expel, Resettle: Israel’s Endgame in Northern Gaza"

UDC 323.1:314.151.3-054.7(=411.16:569.4-076)”2022/2024”
UDC 355.4((569.4:569.4-076)”2022/2024”

Përkthimi/Translation: Hyjni Ferati

6. Jonathan Cook
"Si e ndihmoi media perëndimore rastin e gjenocidit në Gaza" /
"How Western Media Helped Build the Case for Genocide in Gaza"

UDC 316.774(1-15):341.485(569.4-076:=144.16)

Përkthimi/Translation: Hyjni Ferati


Botues/Publisher:
Fondacioni për Kulturë dhe Shkencë GNOSA
GNOSA Foundation for Culture and Science

Kryeredaktor/Editor-in-chief
Numan Mustafa

Redaktimi gjuhësor/Proofreading
Prof. dr. Fatmir Sulejmani

Kopertina & faqosja / Cover design & Paging
Adnan Salih

Teksti në kopertinën e pasme / Text on the back cover:
Unë jam i atjeshëm dhe mbaj mend,
se kam lindur si çdokush tjetër
kam nënë
dhe shtëpi me shumë dritare
kam vëllezër, miq dhe burg.
Kam një dallgë që m’i vodhi pëllumbat.
Kam qasjen time dhe një kërcell të madh bari.
Kam një hënë mbi majën e fjalëve.
Hyu më dërgoi ushqim për zogjtë
dhe një ulli prej matanë horizontit të kohës.
E kam kaluar tokën
para se thikat të nguleshin nëpër trupa.
Unë jam i atjeshëm dhe kthej qiellin e nënës
posa qielli qan për nënën time,
qaj për një mjegull që kthehet
të më njohë.
Kam mësuar fjalët e kopshteve të përgjakura
për të thyer rregullat
I kam mësuar dhe i kam demontuar
të gjithë fjalët për të strukturuar vetëm një, të vetmen:
Shtëpi…

(Mahmud Dervish)


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Founded in 2017, the Mejdani Journal on Religious, Philosophical and Scientific Thought is a quarterly publication of the GNOSA Foundation for the Culture and Science in Tetovo, Macedonia (www.gnosa.mk).

The main goal of the Mejdani journal has been to present the depth and diversity of Islamic intellectual thought, by publishing scientific papers and studies from different authors in the field of human sciences, with special emphasis on religion, philosophy, history, mysticism, sociology, philosophy of science etc. The Mejdani journal was conceived neither as a strictly academical journal aimed at expert scholars of the fields mentioned above, nor as a magazine aimed at the general populace, with short articles and superficial information. Rather it takes a middle position between the two and is aimed at the general educated class of the old and new generation, particularly individuals who would like to have a deeper insight into what Islamic thought has to offer. Despite occasionally having some articles which require prior knowledge of a certain field, the general approach has been to make Islamic wisdom accessible for this spectrum of the audience.

Apart from original articles written in Albanian, the journal has mostly featured translated articles from foreign languages, particularly English, Turkish, Bosnian and German, which have been meticulously translated, edited and proofread, in order to offer texts of highest quality. /

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E themeluar në vitin 2017, revista Mejdani mbi mendimin fetar, filozofik dhe shkencor, është botim periodik i Fondacionit për Kulturë dhe Shkencë GNOSA në Tetovë, Maqedoni (www.gnosa.mk).

Qëllimi kryesor i revistës Mejdani ka qenë paraqitja e thellësisë dhe shumëllojshmërisë së mendimit intelektual islam, duke botuar punime shkencore dhe studime nga autorë të ndryshëm në fushën e shkencave humane, me theks të veçantë mbi fenë, filozofinë, historinë, misticizmin, sociologjinë, filozofinë e shkencës etj. Revista Mejdani nuk është konceptuar as si një revistë rreptësisht akademike që u drejtohet ekspertëve të fushave të sipërpërmendura dhe as si një fletushkë që u drejtohet shtresave të gjera të popullsisë. Mejdani ndodhet në një pozitë të ndërmjetme dhe i drejtohet kryesisht shtresës së arsimuar nga gjenerata e re dhe e vjetër, e në veçanti individëve që kanë dëshirë të fitojnë njohuri më të thella lidhur me mendimin intelektual dhe shpirtëror islam.
Krahas artikujve autorialë në shqip, revista Mejdani ka botuar kryesisht artikuj të përkthyer nga gjuhë të huaja, veçanërisht nga anglishtja, turqishtja, boshnjakishtja dhe gjermanishtja. Këta artikuj janë përkthyer dhe redaktuar me kujdes të veçantë, për t’i ofruar lexuesit tekste të një cilësie të lartë gjuhësore.

This presentation at the University of Freiburg contributes to the understanding of the meaning metaphysics has in the philosophy of Avicenna, shedding light on the moment of return to the beings beyond the transcendental exercitation at the culmen of science. This way, it is showed how this concludes the cycle of human research and leads humans to their genuine happiness.

Islam was introduced by Prophet Muhammad as a comprehensive way of life and a vital opportunity for individuals to be cleansed of their sins. However, its emergence posed a serious challenge to the traditional beliefs and socio-cultural structures of Meccan society. The early spread of Islam faced significant resistance, particularly because it directly

του Εργαστηρίου Έρευνας για τη Νεοελληνική & Συγκριτική Φιλολογία Βασιλική Κοντογιάννη, Η φίλη μου η Άντεια Kώστας Καραβίδας, Η Άντεια του Αντί: από τη μαθητεία στην ωρίμανση Απόστολος «Σχέδιο ημιτελούς βιογραφίας»: Η βιβλιοθήκη της Άντειας Φραντζή στο Τμήμα Ελληνικής Φιλολογίας Θεόπη Πολυζωίδου, Μια (ιστο)σελίδα για την Άντεια: εργογραφία, φωτογραφίες, εικαστικά και ποιητικά σχεδιάσματα Αριλιά Σπάρταλη, Φιλικές αφιερώσεις στην Άντεια Σοφία Βούλγαρη, «Ούτως ή άλλως»: Η Άντεια Φραντζή για τον Μανόλη Αναγνωστάκη Γεωργία Πατερίδου, Η Άντεια Φραντζή ως κριτικός της νεοελληνικής πεζογραφίας Νίκος Μαυρέλος, Η ανθολογία Αίμος Μαρία Ανδρέου, Παγώνα Γιοβανούδα, Στέλιος Μήτρογλου, Από το κριτικό έργο της Άντειας Φραντζή στο περιοδικό Αντί: Κάποιες επισημάνσεις Φωτεινή Κανταρίδου, Επιλογή πολιτικής ποίησης από την Άντεια Φραντζή για την Αυγή (2012) Αθηνά Βούρβου, Μεταμορφώσεις του λυρισμού στην ποιητική της Άντειας Φραντζή Aθηνά Βογιατζόγλου, Μετρική και ποιητική στο ποιητικό και κριτικό έργο της Άντειας Φραντζή Mαρία Ψάχου, «Μιλώ για τον ποιητή» και την «ποίηση της ποίησης» της Άντειας Φραντζή Xρήστος Δανιήλ, Για το ξεμάλλιασμα της σύνταξης από τη Μάτση Χατζηλαζάρου Ανάγνωση ποιημάτων της Άντειας, Γεωργία Ντεμίρη, Φωτεινή Κανταρίδου Τιτίκα Δημητρούλια, Μετα-ποίηση: σώμα-φύση-λόγος στο έργο της Άντειας Φραντζή Βασιλική Κοντογιάννη, Σώμα σε διάσπαση: όψεις μιας ποιητικής οικείας Βαρβάρα Ρούσσου, «Να κόψω τον ομφάλιο λώρο [...] να γράψω ματωμένο χνάρι»: η διπλή μητρότητα στα ποιήματα της Άντειας Φραντζή και ένα σύγχρονο ποιητικό παράλληλο Γιώργος Μαρκόπουλος, Για την ποίηση της Άντειας Φραντζή Λίζυ Τσιριμώκου, Η χαμογελαστή Άντεια: χιούμορ και παρωδία στην ποίησή της Μαίρη Μικέ, Μυθικές μορφές στην ποίηση της Άντειας Φραντζή Ευριπίδης Γαραντούδης, Η Άντεια Φραντζή και το ελληνικό σονέτο της Μεταπολίτευσης

Mashhad, the center of Khorasan, always has been one of the towns most revered by Shi'ites because the shrine of Imam Riza is situated there. Jews lived in the town until the beginning of the 18 th century. 1 It is most likely that the Jews left Mashhad because of the growing religious fanaticism of the Moslem inhabitants. Wishing to develop the town's trade and crafts in the 1730s and in the 1740s, Náder Sháh Afshár (1736-1747) again brought the Jews of Qazvin and other Iranian towns to Mashhad. This was opposed by the religious establishment of Iran, but the ruler prevailed. The largest number of Jews came from Gilan province, and so the Gilaki dialect of Persian became the principal language of Mashhad Jews. 3 At the same time there was also another dialect spoken. It was Yazd dialect, brought here by a part of the Jewish immigrants. 4 After resettlement, many Jews started trading with Turkmenian tribes, 5 the ones living in the south of Turkmenia -Tekkes, Sálors and Saryks. Joseph Wolff, an English Protestant missionary of Jewish origin, who settled in Mashhad in 1831, claimed the local Jews even went to Russia for commerce with their caravans. 6 Lieutenant Colonel Johann Blaramberg, a Holland-born employee of the Russian government who visited Mashhad in 1838 as a member of a Russian delegation, pointed out that the main occupation of local Jews was trading in turquoise, which they themselves polished and 1 Fischel, 1982, pp. 285-286. 2 Levi believes that the migration occurred in 1730 and Fischel formerly believed that it had not come about until 1734, but later he came to the conclusion that it had happened during the reign of Nadir Shah. Ben-Zvi, in turn, thought it dated

דבדו, עיירה הררית בצפון־מזרח מרוקו, כ-150 ק"מ מדרום לחוף הים התיכון ו-50 ק"מ מדרך פאס-אוג'דה, שימשה במשך מאות שנים מרכז רוחני ותרבותי בולט בקרב יהדות מרוקו. העיירה כונתה "עיר הכהנים" בשל שליטתה של משפחת כהן סקלי, שהיוותה את עמוד השדרה של הקהילה היהודית (מרציאנו, 2012, עמ' 122). קהילת דבדו התאפיינה בשמירה קפדנית על מסורות ספרדיות-הלכתיות, וייחוסה הכהני העניק לה מעמד מיוחד (כהן סקלי, תרצ"ב, עמ' 3). ראשית ההתיישבות היהודית בדבדו מיוחסת למאה ה-15, לאחר גירוש ספרד (1492) וגזרות קנ"א (1391), כאשר משפחות מגורשים, בעיקר מאנדלוסיה, בחרו במקום מבודד זה כדי לשמר אורח חיים תורני טהור (בן עזוז חכים, 1984, עמ' 114; זעפרני, 1983, עמ' 45). עם זאת, מחקר צרפתי של אליהו רפאל מרציאנו מציע תאריך מוקדם יותר, עם התיישבות אפשרית כבר לאחר גזירות 1391, תוך הדגשת מוצא המשפחות ממורסיה וסביליה (מרציאנו, 2000, עמ' 15).

This article revisits the dominant view that the Jewish communities of pre-Islamic Yathrib (Medina) adhered to rabbinic Judaism. While Haggai Mazuz has argued that Jewish practice in Yathrib reflects halakhic norms consistent with rabbinic tradition, this article draws upon Islamic historiography, tafsīr, and ḥadīth to argue otherwise. Evidence such as literalist application of lex talionis, rejection of Āmīn, veneration of the Kaʿbah, and extreme purity practices points instead to a Sadducean, Oniad, or sectarian priestly origin-suggesting that rabbinic Judaism was not the sole or even dominant form of Jewish practice in Arabia on the eve of Islam.

Joyce Blau (1932-2024) was for many years the sole professor of Kurdish in Western Europe as well as a strong supporter of the struggle for cultural and political rights of the Kurds. Her engagement with the Kurds owed much to her background of political activism as an Egyptian Jewish anti-Zionist leftist and general solidarity with anticolonial movements. As a scholar of Kurdish language and literature based in France, she constituted a link between the older generation of Kurdish scholars in imperial service and the younger generation of scholars emerging from or in close contact with the Kurdish diaspora. She played a role in organizing networks of scholars in academia as well as in institutions of the Kurdish diaspora such as the Kurdish Institute of Paris.

The Fatimid, who had often considered themselves to be completely descendants of the Prophet, became prominent, and they made a claim to the prophet's succession. Within this, by leading this political and religious sense of mission, they tried to predominate over the whole Islamic world, despite the political tensions between Berber tribes in North Africa, the caliphs of Bagdad, Byzantium, and the later crusaders too. But the most remarkable achievement of this period is probably the art of engraving on wood and ivory. Ivory carvings from Fatimid Egypt often display the lively figural scenes, including animals such as hares, birds, or deer, or more complicated compositions such as hunting or courtly scenes. Many of these Fatimid carved wood panels are in public collections, such as the Islamic art museum in Cairo, Islamic art museum in Berlin, national art museum of Florence, Louvre museum in Paris, Metropolitan museum of art in New York and David's collection in Denmark. This paper will focus on the carved wooden panels and ivory carvings of the Fatimid era that make it possible to classify these panels for various applications. Moreover, their patterns can be classified in inscription, herbal, human, and animal designs, and in some instances, a combination of the mentioned patterns. It should be noted that Ivory carvings are technically similar to wooden engravings. The aims of this study are introducing of wood and ivory carving of the Fatimid period, and searching for designs that used these traces of the carved wooden panels and ivory carvings of this period. In each of these specific patterns, various meanings are searching for that give information about the religious concepts of the inscriptions, the metaphoric images to abstract herbal designs extracted from nature, and human life depicting the social lives of people.

Arguments from miracles have already received significant attention in the field of Islamic philosophy and theology. However, it is not yet clear how contemporary Christian authors thought about miracles, particularly whether and under which circumstances miracles can serve as a valid source of epistemic justification. This paper aims at shedding light on the epistemology of miracles of four Christian authors belonging to the 10th–11th century network of philosophers commonly known as the ‘Baghdad School.’ The author argues that this debate is characterized by encounters with positions held among kalām theologians, and an increasing disengagement from the Christian apologetic tradition in favor of an assessment of miracles in philosophical terms.

The article presents and analyzes two Judao-Arabic letters from the Geniza, addressing issues surrounding the appointment of Moses ben Peraḥya as a communal leader (muqaddam) in Minyat Ziftā and Minyat Ghamr under Abraham Maimonides. The first letter, written by supporters, recommends Moses for the post, highlighting his virtues, adherence to Jewish law, and opposition to his rivals. The second letter, written by a critic or rival, accuses Moses of abusing his authority, mishandling responsibilities such as teaching, and creating divisions in the community. The documents illustrate the complexities of communal leadership in medieval Egyptian Jewry, including patronage systems, local rivalries, and the Nagid’s role in maintaining balance. These letters reveal the dynamics of power, religious authority, and interpersonal tensions in Jewish communities during the Maimonidean era.

In this article I follow the traces of Bukharan Jewish literature and literati in the early Soviet period. Until the late 1930s, Bukharan Jewish language and secular literature – poetry, prose and plays – were heavily supported and used by the state organs as a vehicle for propagating Soviet ideology.

מאמר זה עוסק בניתוח השורשים התאולוגיים של האנטישמיות המערבית, שהחלה בכנסייה הקתולית כדרך לשמר הגמוניה דתית, והתפתחה בתקופה המודרנית לגזענות "מדעית". במקביל, נבחנת המסורת המזרח-אירופית, שזיהתה את היהודי עם כוחות שטניים מהפולקלור הסלאבי, והפכה את האלימות נגדו לטקס טיהור חברתי. שני המודלים הללו, התמזגו במלחמת העולם השנייה ליצירת מנגנון השמדה חסר תקדים, פוליטי מחד ומיתולוגי מאידך: הנאצים ניצלו הן את הרטוריקה הרציונלית-לכאורה של המערב והן את הפחד המיתי של המזרח כדי לבסס את "הפתרון הסופי".
בחלקו השני, המאמר מתמקד בהמשכיות הדפוסים לאחר השואה. ישראל, כמדינת לאום יהודית, ירשה את תפקיד "היהודי" כסמל רוע גלובלי. האיחוד האירופי, מצדו, אימץ מדיניות דואלית: מצד אחד, גינוי רשמי של אנטישמיות; מצד שני, תמיכה בהחרמת ישראל והצגתה כ"מדינת אפרטהייד" – מונחים המבצעים דה-הומניזציה מודרנית דרך פרדיגמות של זכויות אדם. ניתוח זה חושף כיצד האינטרסים הכלכליים של אירופה בעולם הערבי (כגון גישה לנפט ולשווקים) משתלבים עם מורשתה האנטישמית, תוך הפיכת הסכסוך הישראלי-פלסטיני לכלי לגיוס השפעה בינלאומית.
המאמר מסתיים באזהרה מפני הכשל המוסרי של אירופה: למרות הטקסים והאנדרטאות, היבשת מעולם לא התמודדה באמת עם שורשי האנטישמיות, אלא הפכה את ישראל ל"קורבן לגיטימי" חדש. הדמוניזציה של המדינה היהודית, כמו גם ההתעלמות השיטתית שלה מאנטישמיות מוסלמית תחת מחסה הטענה שמדובר בחירויות אזרחיות, מוכיחות כי אירופה עדיין שבויה בדפוסי חשיבה נאציים – הפעם במסווה של צדקנות. הבחירה להמשיך במדיניות זו אינה רק צבועה, אלא מסוכנת: היא מערערת את הלגיטימציה של הסדר הבינלאומי ומנציחה מעגל דמים שהיה אמור להסתיים ב-1945.

This paper traces the evolution of perennial philosophy by examining the seminal contributions of René Guénon, Sayyid Hossein Nasr, and Frithjof Schuon. It begins with Guénon’s foundational critique of modernity and his advocacy for a return to traditional metaphysical principles, which laid the groundwork for a universal understanding of spiritual truth. Building on this legacy, Sayyid Hossein Nasr expanded the discourse by integrating the rich heritage of Islamic thought with the broader tradition of perennial philosophy, emphasizing the continuity of sacred wisdom across cultures. Frithjof Schuon further refined these ideas by synthesizing insights from diverse religious and esoteric traditions, thus reinforcing the notion of an underlying metaphysical unity. Importantly, this paper does not advocate for a literal unity of religions but rather highlights the shared universal wisdom that emerges from these timeless spiritual insights. Collectively, the works of these thinkers illuminate a progressive historical narrative that reaffirms the timeless quest for knowledge and the transcendent dimension underlying all religious traditions.