HUSEIN EF. ĐOZO

Abstract

Philosopher’s position of Husein ef. Đozo was made possible and determined by reflection of the crisis of the Islamic world in which this all-encompassing crisis was understood as crisis of the Islamic thought stretching throughout many centuries. Islamic thought of Husein ef. Đozo is based on critical relationship towards historical forms of Islam. In the horizon of understanding of history and history of the Islamic thought, fundamental guiding thought of Husein ef. Đozo could be read as follows: History is movement and not idleness. Historical movement corresponds to Islamic principle of ijtihad – free and rational judgment of life issues by every generation of Muslims towards their historical, social, and scientific and every other prerequisite. Taqlid – blind following of earlier authorities and solutions invokes the unsustainable premise that the time and history are static categories! Husein ef. Đozo is the thinker of renewal of Islam. Most of his works deal with issue of renewal of Islam as renewal of Islamic thought on the principle of ijtihad. What does this renewal consist of? It does not consist of Muslim’s return to Islam (interpretation of Qur’an, fiqh – concept of Shariat law) by the first generations. It does not imply return to the Sunnah as the second source of Islam as Husein Đozo was inclined to interpret it as another historical examination subject to social, economic and cultural historical limitations but rather universal principles of Islam primarily contained in the Qur’an. Return to the spiritual principles of Islam implies making distinction between the universal and historical plan not only in Sunnah but in the Quran as well. For the method of interpretation of the Qur’an he was committed to, Husein ef. Đozo often uses one term which in the specific manner summarizes and reflects his philosopher’s position and his thinking and that term reads: elaboration. Elaboration of the Quran’ thought is more than understanding with Husein Đozo. Understanding in a way implies that all is given as completed in what is being understood, that all is contained in what is being understood. Elaboration implies that in what is being understood all is not given as completed. Elaboration as an active, creative principle implies certain concretization, adjustment, modification of what is being understood. Notion of elaboration of the Qur’an for Husein ef. Đozo implies that the Qur’an, in certain sense, is ‘incomplete work’ and work that could never be completed not in one generation! In that horizon of the Qur’an ‘incompleteness’ the possibilities, challenges and tasks for the Islamic thought are found.