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The Middle Ages are the most fertile and most influential period in making powerful and negative stereotypes or representations that were attached to Islam, its Prophet, and its followers in the Western Christian world (Christendom). These accumulated Western stereotypes contributed to the emergence of a phenomenon which has become known as Islamophobia in our contemporary time. This paper aims to trace the medieval historical impacts on which these representations were formed and compiled in the manner that eventually created anxiety and fear that reached the point of phobia. This is due to the conviction that this intense hostility towards Islam and everything related to it is not a result of the events of 09/11/ 2001, but it extends to the previous long centuries, and these events have no role other than that they revived what was forgotten in the media and public mind for a short period, but academically it has been always present, especially through Orientalism, which is considered as an extension of the history of medieval European knowledge of Islam. In this context, the two authors of this paper believe that the nullification of the distorted negative representations that has been attached to Islam and Muslims undoubtedly goes through working to deconstruct the medieval texts that established and supported them. These texts, while establishing excessive hatred, did establish at the same time, a Christian religious centralism, which later entered a process of systematic formation of European and then Western centralism, which have had serious consequences on the level of human relations. This approach will help in understanding the phenomenon and make it much clearer, in order to interduce ideas that enable the reduction of the risks of conflict, and then move to collaboration in the circle of differences. This certainly requires courage in flipping through the sheets of history and reading them comprehensively and critically. [ABSTRACT FROM AUTHOR]

The paper aims to highlight the various teaching and mentoring methodologies as seen in the life of our Prophet Muhammad (PBUH). With reference to many Aḥādīth and the narratives of his close companions, it becomes evident that our Prophet (PBUH) engaged in teaching methods best suited for the audience. As much as he encouraged and adopted gentle and positive methods, there are many a times, as elaborated in this paper, that he also used severe tactics. These included the use of hard voice tone for chiding and body gestures that demonstrated discipline and reproach. The objective of this paper is to understand and acknowledge these methods as tools used by the Prophet (PBUH) for effective and need based teaching, which have the potential to be followed by educators to ensure better learning for all. [ABSTRACT FROM AUTHOR]

Crime Prevention comprises strategies and measures that seek to reduce the risk of crimes occurring, and their potentially harmful effects on individuals and society, including fear of crime, by intervening to influence their multiple causes. Well-planned crime prevention strategies not only prevent crime and victimization but also contribute to sustainable development. Muhammad (PBUH) as a Prophet of Allah and Statesman, established the first Islamic State in Madinah. Madinah was a dynamic and working society that evolved Shariah rule that ensure peace and prosperity with a special focus on strategies of crime prevention. This paper essentially provides an in-depth understanding of these strategies and their relevance to Muslim societies of the post-modern era. [ABSTRACT FROM AUTHOR]

A special characteristic is an attribute in which its bearer is distinct and unique. The last Prophet (May Allah bless him and grant him peace) was blessed with many specialties and his wives, daughters and companions also received this privilege due to his relationship. Classical scholars have taken under discussion these characteristics in their monographs. In this article, the characteristics of the eldest daughter of the Prophet (May Allah bless him and grant him peace) have been inferred and deduced from the books of seerah and history. For example, She is the only daughter of the Messenger of Allah, (May Allah bless him and grant him peace) who has the honour of being a martyr. Hazrat Zainab was cruelly prevented from migrating to Madinah. On this occasion, she suffered a serious injury and sustained a wound that lasted and caused her death. Due to this, she got the status of martyrdom, which is her specialty. The research paper has been written in analytical mode. Fourteen distinctive characteristics of Zainab have been described. [ABSTRACT FROM AUTHOR]

The issue of peaceful coexistence and cultural communication between human societies is a contemporary issue of widespread controversy, due to several things, the most important of which is the unjust and racist treatment of some peoples in the past, but in light of the transformations of the international community due to the dramatic pace of change and conflicts and conflicts in recent decades. It was necessary to identify the concepts of coexistence and communication as a solution to prevent the conflicts of the civilizational identity of peoples and remove the spectre of civilizational clash, and the Holy Quran established clear rules for the human family, and declared that all people were created from one soul, which means the unity of human origin. People without sorting in the eyes of Islam are the children of this human family, all of whom are whether they have the right to live and dignity without exception or discrimination and without regard to their religion, color or gender Coexistence between nations and peoples, cultures and religions is a great goal for all humanity, and Islam has been the founder of this important and necessary social principle — especially in our contemporary reality — and humanity today is evolving in a single global civilization characterized by multiculturalism, and there is no unified culture.. The importance of this subject is evident and the so-called globalization has imposed the need for the continued coexistence of different peoples and civilizations, which is both a source of understanding and conflict. It is all the more important today when we know that Islam is targeted, that Muslims are subjected to smear campaigns aimed at tarnishing their image and slander in their culture and that they do not accept the other. In this paper, the researchers will follow the descriptive analytical approach through the methods of extrapolation and extrapolation, and then divide the research into several investigations dealing with the first research: the concept of living its classifications and areas, while the second topic will make its title: coexistence in the Holy Quran and the third research will come entitled: Coexistence and Human Respect in the Light of the Prophet's Year and will be concluded with the fourth research on: the necessities of coexistence with the other in the modern era. [ABSTRACT FROM AUTHOR]

The science of verse-counting is concerned with the exterior format of Quran and defines the positions where verses end. Most of these positions are agreed upon but there are disagreements. These are attributed to the Prophet Companions and ultimately to the Prophet himself, peace and mercy be upon him. Several books addressed this topic as of the first century AH, whether independently or part of Qiraat books. Later, poems were composed; both define disagreements on verse endings. In the recent era, Abd al-Fattah al-Qadi composed a poem on verse-counting entitled “al-Faraʼid al-hisan on counting the verses of Quran”. He composed it based on references listed in his commentary. Most universities use this poem in their curricula. This paper shows the inconsistencies of this poem in comparison with books of early authors on verse-counting. It assesses the poem based on its specific references, and then based on the general early writings in this field. The paper is a critical comparative examination of this poem. The paper concludes with recommending an alternative poem to be used in academic curricula: one titled “dhat al- Rashad” by Imam “Shu’lah al-Mosuli” (d. 656 AH). [ABSTRACT FROM AUTHOR]

The Prophet Muhammad, may Allah bless him and his family, is known for his rhetoric used in his sermons. Some of his sermons were short while the others are extended. The Prophet's sermons are consisted upon various topics in which he exhorts people to think about the universe, it's Creator. He also addresses their social and moral problems and guides the audience regarding intellechral, theological and ideological discussions in a simplistic style. The common denominator that distinguishes these short and long speeches is the power of their influence in the hearts of listeners. The speeches of the Prophet Muhammad - may Allah bless him-are unique due to the usage of excellent proper usage of literary words. This paper highlights the characteristics of his speeches and literary value of his sermons in Arabic Language. [ABSTRACT FROM AUTHOR]

The present paper aims to analyze the Sirah-writings of a leading Egyptian scholar of twentieth century Khalid Muhammad Khalid (d.1996/1446). He has composed extensive works on diverse area of studies ranging from socio-political, literary to religious and Islamic learning. He had been deeply impressed by the socialist thoughts in his early life and criticized the exploitation of religion for political empowerment. Consequently, he had to face hostility of traditional Muslim scholars of al-Azhar and Ikhwan al-Muslimeen. Later, a shift had been observed in his thoughts and he had significantly withdrawn from his socialistic approach regarding the role of religion in sociopolitical spheres. However, contrary to the religious scholars, he consistently highlighted the ethical and practical dimensions of religion because he asserted that Islam was more than a dogmatic system. In this context, he has written two important books about the life of Prophet Muhammad: Insaniyat Muhammad (Human Values of Muhammad- peace be upon him-) and Ashara Ayyam fi Hayat al-Rasul (Ten Days of the Life of the Prophet). He attempted to present the human values and mercy of the Prophet for all humanity irrespective of their religious regional or racial affiliations. This study elaborates the Sirah themes undertaken by the author in these works. A particular attention will be paid to highlight the methodologies applied by the author for the study of the life of the Prophet who, in his standpoint, is primarily a human being and after that became perfect man because of his endless mercy, love and inspirational services for the humanity. [ABSTRACT FROM AUTHOR]

Intertextuality, introduced following linguistic researches in the West, is a newly coined term that refers to an old notion and was previously known in terms like: citation, adaptation, borrowing and mimesis. Most of the Muslim poets have been inspired by Quran since it has always been a source of inspiration for them, opening new horizons in front of their eyes. Thus, using Quranic verses has remained an indispensible part of the poets’ literary career. Poets contemporary to the Prophet took advantage of the form and meaning of the Quranic concepts and ornamented their lines with them. Abdullah Bin Rowaha, the Khazraji poet, has extensively used Quranic concepts in his poems which are being studied in the present research. The contributors to this paper intend to discuss intertextuality along with highlighting its aspects in Rowaha’s poetry. [ABSTRACT FROM AUTHOR]

Praise be to Allah, Lord of the worlds, best blessing and perfect greeting to Prophet Muhammad, peace be upon him, his family and his companions altogether. As accomplishing the talent of passing verdicts in Islamic law (Ijtihad) is unattainable to any one, since it requires extraction and free time, Shari'a, out of its easiness, has commanded each adult according to his abilities. Thus, it obliges both the layman and the Jurist (Mujtahid) to know the general principles and the necessary basics of the religion, whereas it distinguishes Al Mujtahid with the duty of giving verdicts in the rules of practical issues that have been established via obligatory rules (less than Mutawattir) . Hence, is it permissible for ordinary people to emitate the jurists concerning the branches of the Jurisprudence? Furthermore, the Mujtahid, himself, might not be able to give Ijtihad and perhaps, for some reason, fails to achieve that; therefore, is it acceptable for him to imitate other jurists too? Moreover, what is the effect of these two cases in prayer's conditions like facing Al Kiblah and when it is time to prayer? These are what the paper in hand will answer. [ABSTRACT FROM AUTHOR]