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1

Biblijne źródła wypowiedzi zawartych w hadisie 29. an-Nawawiego

100%

Micherdziński M.

Przegląd Orientalistyczny

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2013

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issue 1-2(245-246)

19-31

EN

Literary analysis of Hadith 29 by An-Nawawi demonstrates that it is constructed in a thoughtfull way. Its text can be divided into four units. Four disturbing questions of Mu’az Ibn Jabal and Muhammad are the ground for divide. The theme of this dialogue are the terms of salvation: the guide to Paradise and the evasion of damnation in Hell. First Prophet specified the triad of religious obligations: fast-alms-prayer but the more important is the triad: islam-prayer-jihad, while in the Gospel all is based on the triad: divine love-love of neighbour-love self. The literary composition of this hadith is based on the principles of the rhetoric, which were formed in the cultural circle of the Near East. They result in the composition of the text in paralel order, which is referred to as concentric construction. It is not linear but involute, concentrated on one essential centre. The centre of this hadith construction is a Koranic quotation from surah XXXII, 16–17. The author of hadith, like biblical authors, puts together and arranges single elements of the constructions in such a way that individual members of its audience can deliberately chose their own way of salvation. The use of biblical patterns is intentional and indicates that the biblical tradition of Old and New Testament was known in the islamic environment of Koranic exegists. It also proves that the biblical doctrine is attractive to them.

2

O twórczości literackiej Tatarów w dobie staropolskiej

86%

Drozd A.

Przegląd Orientalistyczny

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2017

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issue 1-2

19-44

XX

The Polish-Lithuanian Tatars began to form their own literature in the Polish and Old Byelorussian languages from the end of the 16th century. All Tatar texts were handwritten exclusively in Arabic script, irrespective of their own language. Tatar writings were characterized by the anonymity of the author but we know the author of the most important literary achievement of this community – the complete translation of the Qur’an dated 1686: the imam of Minsk, Urjasz b. Ism‚‘īl Szlamowicz. Most of the Tatar texts were translated from the Islamic popular religious literature spread in the land of the Golden Horde and Ottoman Empire. The appearance of this sort of Tatar oeuvre resulted from the fact that the Tatars had lost their native tongue sometime within the 16th and 17th c. This made the translation of the popular Islamic literature necessary to preserve the Tatars’ own religion. The Tatar manuscripts also contain an important component adopted from the Old Polish Christian literature including the Polish translation of the Bible by Szymon Budny (1572) created for the Arians – the most radical protestant movement in the Polish-Lithuanian Commonwealth. The Tatars integrated a significant amount of motifs and ideas of their Christian social environment into their religious Islamic traditions. Therefore we can assume that another factor that contributed to the rise of the Tatar literature was the religious and cultural revival which encompassed the Polish-Lithuanian Commonwealth in the 16th c. during the Renaissance and Reformation era. Apparently it played an important role in the cultural integration of this Turkic-Islamic community with local Christian society and culture.

3

Wspólnoty chrześcijan Smyrny, Efezu i Laodycei żyjące pośród muzułmanów

58%

Sokołowski M.

Nurt SVD

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2017

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issue 1

175-194

PL

Artykuł podejmuje problematykę życia chrześcijan w Turcji na obszarze starożytnych Siedmiu Kościołów opisanych w Apokalipsie św. Jana, tzn. Kościołów funkcjonujących w Smyrnie, Efezie i Laodycei. Zawężenie do tych trzech Kościołów wynika z faktu, że obecnie tylko tam mieszkają chrześcijanie żyjący w formalnych wspólnotach. Miejscowości Sardes, Filadelfia, Pergamon, Tiatyra nie przetrwały próby czasu. Artykuł traktuje o wspólnotach katolickich, protestanckich, a także prawosławnych. Na wstępie ukazano krótką historię relacji chrześcijańsko-muzułmańskich w Turcji oraz kontekst społeczno-religijny. Następnie zaprezentowano Kościoły: ich liderów, specyfikę formacji wiary, aktualne problemy w środowisku muzułmańskim. Materiał źródłowy stanowi owoc rozmów i spotkań z liderami oraz członkami Kościołów.

EN

Apocalypse of St John mentions Seven Churches of Asia as seven major churches of early Christianity. The present article is concerned with the only extant formal Christian (Catholic, Protestant and Orthodox) communities in Smyrna, Ephesus and Laodicea (now in Turkey). The other four (in Sardis, Philadelphia, Pergamum and Thyatira) did not survive. The article opens with a brief overview of the Christian-Muslim relationships in Turkey and its social and religious contexts. After that there is a more detailed presentation of the community leaders, religious formation of members and their present situation among the Muslim majority. The source material is based on the author’s interviews with the leaders and members of the churches.

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2 Przegląd Orientalistyczny

1 Nurt SVD

1 Drozd A.

1 Micherdziński M.

1 Sokołowski M.

2 2017

1 2013

Biblijne źródła wypowiedzi zawartych w hadisie 29. an-Nawawiego

O twórczości literackiej Tatarów w dobie staropolskiej

Wspólnoty chrześcijan Smyrny, Efezu i Laodycei żyjące pośród muzułmanów