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During the lifetime of the Prophet, some narrations were occasionally versified with his approval, albeit to a limited extent. Furthermore, it is evident that during the Ottoman period, poets aspired to versify hadiths with the aim of seeking the Prophet’s intercession. This endeavor reflected both religious devotion and a literal perspective in their compositions. The subject of this study is the analysis of the work titled “A Thousand Ahadith Sharḥ” by İsmail Sadık Kemal, which is crafted with the intent of providing commentary on selected narrations from Sahih al-Bukhari. The paper endeavors to ascertain the role of verses, which originated within the realm of uṣul al-hadith sciences and gained prominence in forty hadith literature over time, within the domain of hadith commentary studies. In addition to the formal analysis, including the method and sources employed in the book, a sample narration with normative implications is examined. Furthermore, the status of hadith commentary in verse is discussed utilizing the quantitative analysis method. In this regard, it is observed that out of the 611 narrations in the A Thousand Ahadith Sharḥ, selected from Sahih al-Bukhari, the remainder are chosen from various hadith collections. These narrations are presented in verse format, employing a didactic approach and a literal translation. Moreover, the text is structured as a verse commentary, addressing jurisprudential rulings and incorporating diverse sectarian perspectives. [ABSTRACT FROM AUTHOR]

This article explores the idea of political Islam as a discursive tradition within the context of Iranian Kurdistan. It challenges the prevailing essentialist and universalist approaches commonly used in the analysis of political Islam, advocating for a more adaptable and comprehensive interpretation. By conceptualizing political Islam as a discursive tradition, this study sheds light on the complex interconnections, configurations, and historical contingencies influencing Islamist discourses and movements. The paper argues that political Islam should be examined in relation to other phenomena and discourses, acknowledging its dynamic nature within specific temporal and spatial contexts. Focusing on an influential yet underexplored Islamist discursive tradition in Iranian Kurdistan during the 1970s and 1980s, the research acknowledges the hybrid nature of Islamist discourses, drawing from diverse traditions to fulfill particular objectives. In particular, it explores the perspectives of Ahmad Moftizadeh, a Sunni Kurdish Islamist and the founder of the Maktab Quran (MQ). This study investigates Moftizadeh's views on the Islamic government, positioning it within the framework of discursive tradition. It analyzes his core categories and inquiries within Islamist thought, notably emphasizing Moftizadeh's alignment of the Islamic government with the Islamic tradition of the Shura, highlighting its central role in the Islamist discursive tradition. [ABSTRACT FROM AUTHOR]

This paper deals with criticizing the article " Isnad and Content Analysis of Hadith of Ḥūt (fish) through considering its historical background" which has been published in the Journal of hadith studies, number 23. In this article, the authors confirmed the isnad of the hadith. Still, by finding similarities between the narrations related to the hadith of Ḥūt and the Bible, in the first and the most important step, they tried to dispute the main hadith and consider it as one of the Israeli traditions. Some of the reasons mentioned in the next steps to weaken and ultimately reject the hadith are the existence of an Israeli person in the isnad of some related hadiths, Solitariness of hadith of Ḥūt, shakiness (Iḍṭirāb) of the similar hadiths' texts, opposition with the scientific facts, and absence of a reasonable and logical explanation about this hadith. In this paper, the authors' evidence on the criticism of the aforesaid hadith was reviewed. Also, by referring to the Quranic verses as well as other narrations, the criticisms against them were answered. According to the results, the hadith of Ḥūt cannot be considered as an Israeli tradition. [ABSTRACT FROM AUTHOR]

The paper sheds light on a well-known Ethiopian scholar of Hadith, Shaykh Muhammad bin Ali Adam AlEthiopee. He had major contribution in Hadith literature. He was one of the few scholars who could truly be called a Muhaddith. Allah had bestowed upon him a comprehensive understanding of the Islamic 'Ulum and he strived hard to revive the science of Hadith. He dedicated his life to the dawah and research so that the Muslims may practice their Din as the earliest Muslims had practiced it and may avoid the deviations (Biddah) that have crept into the Muslim Ummah. He reawakened the Muslim scholars to the study of the Hadith. This is a short biography and an account on his works in Islamic Sciences. And specifically, his work in Hadith Sciences is mentioned and briefly explained. [ABSTRACT FROM AUTHOR]

Dreams are not considered as evidence in İslamic decision making since they are subjective but they can be valuable inputs for researchers due to their ability to reflect beliefs, norms, way of thinking, arguments and expectations of a certain society. In this way, Ibn Abī al-Dunyā's Kitāb al-Manāmāt includes many dreams giving ideas about the mentality of the author's scientific tradition. The fact that dreams are narrated with documents in this book gives us the opportunity to conclude that those dreams passed through the filters of scholars in scientific assemblies from generation to generation and its messages are compatible with the ideas of ahl al-adīth. This research aims at revealing and evaluating the thoughts of ahl al-adīth reflected in the narrations on dreams of Kitāb al-Manāmāt. Moreover, this research might show that labeling Kitāb al-Manāmāt as just a morality and piety paper isn't true and such books can be more valuable in reflecting thoughts of certain scholars. [ABSTRACT FROM AUTHOR]

The issue of al-jam’ wa al-tafrīq [combining and differentiating] first became apparent early on, with the very beginning of the genre of rijāl al-hadith, being the study of hadith narrators. Within chains of hadith narrations, one finds many narrators who share the same name. More specifically, two narrators may have the same first name and father’s name, first name and family name, first name and kunya [honorific], or the like. This problem appeared so frequently that scholars who’ve tackled it over the years first dedicated specific terminology to this, al-muttafiq wa al-muftariq [the alike and the unalike], and then built a whole sub-genre dedicated to this under the broader field of hadith studies. Just as this issue appears in all books dedicated to the study of hadith narrators, it also is a frequent question in books more narrowly focused on the biographies of the Sahaba, the companions of the Prophet Muhammad. This study aims to give careful consideration to this issue of al-jam’ wa al-tafrīq in books dedicated to the Sahaba specifically. It uncovers the perceptiveness of the authors of this genre and the particular attention they paid to solving this matter, both in theory and in practice. This study further aims to identify their tendencies toward either narrowing or expanding, such as whether they tended to consider narrators with shared names as a single individual or as separate individuals, and to evaluate the efficacy of their approaches toward resolving this issue. The article begins with Ibn Manda and Abu Nu’aym, moves on to Ibn ‘Abd al-Barr, and ends with Ibn al-Athīr and Ibn Hajar. Beyond tracing the history of this issue and its development through books dedicated to the Sahaba, this paper will identify the various ways these authors addressed companions with shared names and will evaluate the effectiveness of their perspectives. The article then ends by offering critical suggestions to refine the methodology currently used when approaching this issue. [ABSTRACT FROM AUTHOR]

This paper presents a Twelver Shīʿī defence of human evolution. It was written in dialogue with Shoaib Ahmed Malik's, Islam and Evolution: Al-Ghāzālī and the Modern Evolution Paradigm. It synthesises classical Twelver Shīʿī exegesis, hadith, doctrines, and philosophy with contemporary exegesis and scientific thought. Rather than taking the approach of scientific exegesis, it focuses on the origins of the human being in the immaterial realm, and is one of the few Islamic defences of evolution to be hadith-based. It also considers the possible role of hadith as cultural memory. [ABSTRACT FROM AUTHOR]

This paper examines the manāqib tradition of Umm al-Mu'minin, Sayyidah Khadījah al-Kubrā in Mushalla Daruttaqwa, Sempaja, Samarinda. The tradition of occasionally reading manāqib has a historical context within the culture and psychology of the community and has produced definite behavioural changes in some or all aspects of the lives of those who engage in it. The manāqib tradition in Mushalla Daruttaqwa is held at ba'da maghrib on every 11th of the qamariyah month (Hijri year). This date is chosen as it coincides with the date of the death of Sayyidah Khadījah al-Kubrā, namely on the 11th of Ramadan in the 10th year of the prophethood, three years before the Prophet's migration to Yathrib (Medina). Sayyidah Khadījah died at the age of 65 when the Prophet was around 50 years old. This manāqib is conducted with sources that are in accordance with the guidance of Tuan Guru. The wisdom for the culture of our ancestors, provided it does not conflict with the texts of the Qur'an and Hadith, expects an abundance of blessings from Sayyidah Khadījah al-Kubrā, including for people who love the auliyā of Allah, especially the experts of the Prophet's temple (ahl al-bayt). The activity also has elements and values of moral education, including as a forum for community gathering, as well as motivating children, in particular, to become part of the prosperity of violators and Islamic symbols. [ABSTRACT FROM AUTHOR]

The issue of madd is one of the most fundamental issues in the science of qira'at and is discussed extensively in the literature. In addition, in some of the recent studies conducted in Türkiye, it has been observed that the issue of secondary madd (al-madd al-far'î) has been dealt with from the aspect of meaning in a different way from the discussions in the literature. In these studies, the amount of madds has been mentioned within the framework of the madd-meaning relationship and a claim has been made that the secondary madds based on lexical reasons deepen the meaning of the verses. In this paper, an attempt has been made to trace this argument in the qira'at literature, and the views of contemporary scholars on the subject have been included. Additionally, in order to point out the existence of the madd-meaning relationship other than the al-madd al-far'î, the prac-tice of exceptional al-madd al-şila, which is related to the meaning, was also touched upon. From this point of view, the main purpose of this study is to reveal the claim that "the far'î madds affect the meaning of the verses" and to reveal the literature's counterpart of the exceptional al-madd al-şila practice of relationship with the meaning. As a result of the research, it has been seen that this claim about the secondary madds does not correspond to the information in the qira'at literature. In the case of the exceptional madd of hâ al-kinâya, which is within the scope of the al-madd al-aşlî/al-madd al-tabîî (natural madd), its effect on the meaning has been identified in the works of qira'at, tajwîd, and some tafsir; however, it has been concluded that the phonological justifications for this exceptional example contain inconsistencies within themselves. Likewise, it has been deter-mined that an eclectic method has been used effectively in the justifications for the view in regard-ing the secondary madds. [ABSTRACT FROM AUTHOR]

This paper highlights the scholarship of a Moroccan Muslim luminary, ʿAbd Allāh ibn ʿAbd al-Qādir al-Talīdī. Although his scholarship is recognised by numerous scholars across the globe and appreciated through his works, there has been no academic studies, especially in the Malay language that explores the history, the scholarship, and the contribution of al-Talīdī to the intellectual tradition of Islam. This paper attempts to fill this gap by conducting a library study and a targeted analysis within his works. It also provides an overview of al-Ṣiddīqiyyah al-Ghumāriyyah school due to its tremendous influence on al-Talīdī. The study of this scholarship will further explain the Salafi and Sufi polemics that underlie the neo-traditionalist endeavours in Morocco. Subsequently, al-Talīdī’s work Bidāyat al-Wuṣūl bi-Lubb Ṣiḥāḥ al-Ummāhāt wa al-Uṣūl will be given a detailed analysis for it is not limited to only ṣaḥīḥ ḥadīths but covers all important acceptable ḥadīths. The work can be regarded an extended version of al-Nawawī’s 40 ḥadīths, yet without limitation to a particular theme such as in Riyāḍ al-Ṣāliḥīn or Bulūgh al-Marām. This study finds that the diversity of stances and conflicts within the circle of al-Ṣiddīqiyyah al-Ghumāriyyah prove that ijtihād has been constantly practised alongside the zāwiyah tradition. Although al-Talīdī was not well known as a nāqid in the contemporary ḥadīth scholarship, he has contributed to the education of the public through Bidāyat al-Wuṣūl. This demonstrated that the verification of ḥadīth and the sifting away of rejected ḥadīths are significantly crucial in the modern discourse of Islam. [ABSTRACT FROM AUTHOR]

The Hadith Collection is the best form of the sayings of Holy Prophet SAW. Among this collection, Sunan by Imam AbuDawood is the key figure to explicit the sayings of the Prophet in Fiqhi Manner. The traditions in Sunan Abu Dawood are divided in three categories. The first category consists of those of the traditions that are mentioned by Bukhari and/or Muslim. Imam Abu Dawood compiled this book with a great struggle to search and edit the hadith in it. This book has been edited on Fiqhi sequence. To compile the book, Imam Abu Dawood exerted his major part of life. He categorized various Tabaqat on the basis of JarahoTadeel. He also used contemplated words in his collection. While narrating hadith, he also elaborated the difference during channel of transmitters, continued the sequence of abrogating hadith prior to abrogated ones, elucidated fiqhi quotes and deduced benefits from these very sayings, If there is the individual or major difference of opinion he also tried to furnish it with examples. He got the hadith(s) from the great scholars of his era like Imam Ahmed, Imam Shafee, Imam Bukhari, Ali bin Madeeni etc. He narrated the hadith(s) from his teachers and senior ones and conveyed to his disciples. This very method is called "AKHZ-OTAHDEES". The present research paper will highlight various principles of hadith with unique quoted examples, Imam Abu Dawood has formulated for hadith compilation. His methodology of compiling hadith (s), narrators, text and transmitters have been explored in the paper. [ABSTRACT FROM AUTHOR]

In addition to presenting the classic hadith scholars’ work on protecting the hadith material from insertions and modifications as well as presenting the developmental stages of the hadith science, this paper aims to represent some specificities of the hadith narrations such as the shortest sened (sulasijjat) by which the narration reached the most important encoders – the compilers of hadith collections, in particular imam Bukhari, as well as the sened which scholars evaluated as the most authentic (es-silsile ezzehebijje). The paper points to the exceptional importance of referring to the written, original source of narration in today’s time, and the unjustified nature of the initiative for redefining the criteria for narration evaluation, especially if it is based solely on the desire to adapt a faith source which is universal and timeless to passing, contemporary civilizational achievements and mainstream orientations of the time in which we live. [ABSTRACT FROM AUTHOR]

This paper elaborates on how the scholars of the Hanafi School of Law theoretically considered the clear meaning of the legislative text (wāḍiḥ) and how the Hanafis categorized it. Out of the four categories: ẓāhir, naṣṣ, mufassar and muḥkem, this paper deals with the first two. Naming examples, the paper presents the use of these categories in the Hanafi scholars’ ijtihād and shows the results of their understanding of the issue. At the beginning of the paper, the discipline of linguistics in Uṣūlu-l-fiqh is briefly explained, and then the linguistic and terminological definition of the concepts of ẓāhir and naṣṣ in the Hanafi School of Law is presented. The use of ẓāhir and naṣṣ as well as the understanding of their indication in the Hanafi School of Law are clarified through examples. At the end, the value of the indications of ẓāhir and naṣṣ and their legal force in ijtihād are explained. [ABSTRACT FROM AUTHOR]

The issue of the written sources of hadiths in the Islamic world is a prominent issue primarily with Fuad Sezgin (d. 2018) and later with M. Mustafa al-A'zamī (d. 2017). Sezgin has brought along a revolutionary change in our understanding of traditional narration with his work named "al-Bukhārī's Sources" (Buhârî'nin Kaynakları). He objected to the claim that the narrations which were previously argued were only orally transmitted for about a century, according to him, hadith works written in the third century of Hijrī were actually compiled based on sources which had been written off previously such as in the case of Ṣaḥīḥ al-Bukhārī. However, Sezgin brought this claim to such a point that he said that the whole of al-Câmiʿu’ṣ-ṣaḥīḥ belonging to Imam al-Bukhārī was based on foregoing written sources. It is an issue of concern that whether and to what degree it reflects truth. Had the oral narration of the hadiths completely been disappeared in that period and al-Bukharī written the so-called work based only on written sources? In this paper, we hope that we will be able to answer the aforesaid questions. [ABSTRACT FROM AUTHOR]

People who are able to understand and explain the religion of Islam are in a position in which they should know commands that are predicted by the Holy Quran and Prophet Muhammad (pbuh). They should know well of the methods of communication that Prophet Muhammad (Pbuh) used. Moreover, they should consider the structure of a person and develop suitable communication skills by considering his interests, desires and ambitions. Otherwise, it would not be possible to provide an influential example or message on the believers. In this study, the communication of Imam Hatip and muezzin kayyims, who perform religious duties under the service of the Directorate of Religious Affairs (DIB) with their colleagues and the society, especially their superiors in the provincial organization, is specifically addressed through the example of narratives. Muftis regarded as the first superiors of Imam Hatips who have just started their profession, institutions in their areas of service, principals, youngsters, middle and elder age groups, immigrants and their families are shown how exemplary communication should be. In addition, this study not only aims to examine the difficulties that religious officials face in this field, but it also proposes solutions to these problems. In order to strengthen the sense of belonging of the presidential staff, the responsibilities of the institutional structure and the duties/influence of the staff is highlighted. In this manner, being as "inviter" in religious sense, the religious officials will be carefully explained the utter importance of their task, which in turn enables them to cope with the possible problems they deal with. Moreover, this paper aims to guide religious officials who serve to preach Islamic faith, worship God, and better their moral principles even in the remotest corners of the country. [ABSTRACT FROM AUTHOR]

This article identifies concept of women beautification in psychological perspective. The paper aims to study design and spatial relationship in health and beauty treatment by blending modern settings. Some women report that beautification is an argentic and assertive act whereas other fined beautification to be oppressive and disempowering. I found that women demonstrated higher psychological assertiveness after beautifying their appearance and that high sexual motivation mediated the effect of beautification on assertive behaviour. All effects were independent of positive effect. The psychological effects of women appearance enhancing behaviours on assertiveness by providing evidence that beautification may positively effects assertiveness in women under some circumstances. Allah is beautiful and He loves beauty. There is no doubt that in Islam, beauty is a very important characteristic but also a quality of the body and heart. In a world where the criteria of beauty seem to change from year to year according to trends and people nothing like a homecoming. This article identifies the concept of women’s hair beautification in the frame world of Islam. This research paper raises a very important question to ponder upon: What are the permissible ways of women’s beautification in Islam.? The article beautification of women and its concept in the main sources of Islam. Quran verses and Prophet's Saying Hadith/Sunnah, in addition to the opinions saying of Islamic scholars. Written as a narrative literature review. [ABSTRACT FROM AUTHOR]

One of the global crises experienced by the world is the ecological crisis. Various kinds of natural disasters cannot be separated from the environmental damage that occurs cumulatively and collectively. Excessive use of technology and development that does not care about the environment can damage nature; as mentioned in Islam, preserving nature is one of the tasks of human beings. Scholars have written a lot regarding the concept of maintaining nature based on the Qur'an. However, this effort has not been thoroughly carried out on the hadith. This is evidenced in the discussion of the hadiths in classical fiqh books, which are more focused on the 'ubūdiyyah syar'iyyah aspect, such as the problem of tahārah. These hadiths have the potential to be understood more contextually and ecologically. Based on this, this paper tries to answer academic questions, how is the understanding of hadiths that can respond to the global ecological crisis? The author attempts to understand these traditions by the interconnective method to broaden the scope of meaning. The data used are the main books of hadith, books of hadith that explain from the fiqh perspective and some factual data regarding the ecological crisis. This paper aims to produce contextual meanings that respond positively to various environmental problems globally and locally. [ABSTRACT FROM AUTHOR]

Many contemporary studies approach Mahdism from a political-science orientation or historical perspective, as the evidence is marshalled from the influential Mahdist movement in Islamic history—Abbasids, Fatimids, Muwahhids, Sudanese Mahdists, and so on. As such, it can be seen that there has been a lack of discourse as regards abstraction, particularly concerning the literary structure of Mahdī ḥadīth. This paper explores a panoramic view of ḥadīth commentaries in order to understand their commentarial production on apocalyptic questions, specifically focusing on the subject of Mahdī within this trend of Sunni ḥadīth scholarship. Ḥadīth commentaries are meant to bridge the gap in space and time between Prophetic words or teachings and the actual world of the reader. Hence, this study provides a brief survey of the documentation of Mahdī ḥadīth, starting with the classical Sunnite ḥadīth compendia of the second century of Hijrah. The material has been drawn from ḥadīth compendia, topical ḥadīth works, sīrah literature, classical-to-modern ḥadīth commentaries, and other theological writings and has been balanced when feasible with details (or lack thereof) contained in the Quran. Advocators have always adopted and adjusted their hermeneutics in order to answer challenges posed by deniers of Mahdī ḥadīth. Regardless of how exactly these strategies, attitudes, and uses arose, it is safe to assume that these scholars undertook their work out of professional vocation in addition to religious devotion. Eventually, ḥadīth commentaries found their place in the theological discourse according to orientations and operations of eschatology, which to a certain extent reflect classical, medieval, or contemporary attitudes toward the meaning and relevance of Mahdī ḥadīth. [ABSTRACT FROM AUTHOR]

Department of Fundamentals of Jurisprudence - College of Sharia and Fundamentals of Religion - King Khalid University All the praises and thanks be to Allah, the Lord of the Alamin, and peace and blessings be upon the Prophet, may God bless him and grant him peace, having said all that:This research is entitled " Fundamentalist issues in Ayyats that is said " And complete the Hajj and 'umrah for Allah" Its importance comes from relation to the source of evidence and legislation, the origin of the assets is the book of God Almighty, and related to the science governing the understanding of texts, which is the science of jurisprudenceK. This paper consists of four sections. The first section includes fundamental issues in Sharia laws, in which four issues were discussed, including the obligatory statement of a commandment, and the voluntary statement of a commandment whenever it contains a clue. The second section elaborated on the issues of fundamentals related to the evidence of legislative rules, in which two issues were discussed: the Sunnah being overwritten by the Quran and the Quranic verses visa-vis the legislative canons of people of old. The third section covers a number of fundamental issues pertaining connotations that include the following discussions: if the commandment of completion connotes commencement, and vice versa; a number of fundamental connotations in the Quranic verse of the general common; the common and the specific; the connotations of associations and entailments; the conjunction “and” in a Quranic verse. The fourth section addresses the contradiction of some denotations of expressions, such as the contradiction between the real and the metaphoric; the metaphoric and specific; and using a Quranic verse to balance between the connotations of two apparently contradictory hadiths. In this research, I tried to devise the fundamental issues related to this part of the Ayyah. based on the words of fundamentalists, jurists and interpreters, and the most important results: The study of fundamentalist issues through the legal texts and highlighting the applied side in them an investigation of the existence of rules in the texts, and a statement of how to take rulings from them, and directing the science of the origins of jurisprudence from the realm of endoscopy to the realm of realization. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between the traditions, aḥādith , and interpretation of the Qur'an according to Muḥammad Ḥusayn Ṭabāṭabā'ī the author of al-Mīzān fī Tafsīr al-Qur'an , who is a member of Uṣūlī school of Shi'a scholars. In this paper I shall examine his views about the extent to which it is possible to use traditions in the process of interpretation. For doing so, his criteria for accepting a narration as a true hadith will be analysed. Definition of hadith as well as different categories of traditions such as frequent, mutawātir , and single, wāḥid , will be examined according to his view. Then, it will be shown that according to the Uṣūlī school of Shi'a there is a difference between solitary narrated traditions, which are about legislation and the codes of practice on the one hand, and traditions of belief, history, interpretation, and the like, on the other. The authentic solitary narrated traditions, validated by some special religious evidence, can be used in the process of legislation and the codes of practice, while single narrated traditions which are about belief, interpretation, etc. cannot be considered as such. Then the impact of these differences upon the interpretation will be investigated. In addition to that, Ṭabāṭabā'īs view about asbāb al-nuzūl , will be discussed to have a complete presentation of his view about the narrative approach, al-tafsīr al-riwā'ī , to the interpretation of the Qur'an. [ABSTRACT FROM AUTHOR]

Islam is primarily the religion of peace, it promotes love and obedience to the Supreme Lord, and then love and respect towards His creatures, and particularly humans as the most eminent creatures. Allah, the Exalted, vehemently condemns unlawful taking of other being's life. Moreover, the Qur'an rejects the excessive use of force in retaliating against violence: If you want to retaliate against injustice, then let it be equivalent to what you have suffered. But if you patiently endure, it is certainly better for you (An Nahl, 26). The Qur'anic principle of reciprocal force and defense will be applied in international humanitarian and war law as the principle of the proportionate use of force in defense. The defense of the attacked can be only proportional to the attack, but never such that it presents a new attack. Fighting and hostility towards non-believers at the Ka'ba are strictly forbidden except in the case of necessary defense. This paper deals with well-known Islamic scholars' legal comments on war law regulations, but only from the Qira'at perspective, how and to what extent Islamic scholars relied on Qira'at while establishing, performing and presenting Shariah norms, starting from the fact that legal discrepancies partly arise from different Qira'at as well as from various morphological, grammatical and stylistic analyses. The paper comprises the following subchapters: Introduction, Islam is the religion of peace, Permission to fight in Islam, Prohibition of fighting at the Masjid'lHaram, and the Prohibition of access to the Masjid'l-Haram. [ABSTRACT FROM AUTHOR]

This paper attempts to elaborate on the Shafi'i school of law scholars' theoretical interpretation of the acceptance of the opposite implicit meaning (mefhūmu-l- muhālefe) method in the ijtihad and the consequences of such interpretation on the derivation of legal regulations in that school. At the beginning of the paper, we briefly explain the discipline of linguistics in uṣūlu-l-fikh, the acceptance of implicit meaning (mefhūm) in the process of ijtihad, the linguistic and terminological definition of the concept of mefhūmul- muhālefe in the Shafi'i school of law, the disagreement between Hanafi and Shafi'i on this issue, and the conditions for the use of the opposite meaning method (mefhūmu-l- muhālefe) by the Shafi'i. The use of opposite meaning (mefhūmu-l- muhālefe) and its significance in the Shafi'i school of law are explained naming suitable examples. At the end of the paper, we clarify the value of the mefhūmu-l- muhālefe indication and the legal power of the indication in the ijtihad. [ABSTRACT FROM AUTHOR]

Almighty Allah sent His divine books with the prophets who interpreted and implemented them. Indeed, if it weren't for the prophets who explained the books and applied them to real life, the revealed text would have been used in quite different ways. In fact, numerous examples of these have evolved during the historical process. As a result, the significance of the Prophet's words and acts in interpreting the Qur'ān is obvious. In this paper, the first surah will be explored in the order of their revelation to see how hadīths contribute to the sources of tafsīr, what challenges exist in comprehending and interpreting the verses when there are no hadīths, and what kind of Islamic understanding arises. Within this context the following commentaries on the Qur'ān will be analyzed from the perspective of how the hadīths are employed in understanding the Qur'ān: al-Tabarī's (d. 310/923) Jami' al-Bayan an Ta'wīl Ay al-Qur'ān, as a narrative tafsīr, Ta'wilat al-Qur'ān by Imam Maturidī (d. 333/944) a commentary based on both narration and reason, al-Kashshāf 'an Haqa'iq Ghawāmi at-Tanzīl wa 'Uyūn al-Aqawīl fī Wujūh al-Ta'wīl by Zamakhsharī (d. 538/1144), who was a member of Mu'tazila which is a sect prioritizing reason, Tefsīru juz'i Amme by Muhammed Abduh (1849-1905), Adwā?al-bayān fī īzāhi al-Qur'ān bi al-Qur'ān by Şinkītī (1907-1974) and Commentary of the Qur'ān in the Light of a New Understanding by Bayraktar Bayraklı. Also, both the hadith and tafsīr books of Abdurrezzaq (d. 211/826) will be examined. Furthermore, the aforementioned hadiths in the tafsīr parts of the hadith books will be evaluated and compared to the tafsīr books. [ABSTRACT FROM AUTHOR]

Muslim scholars have always accepted that Jesus escaped the attempt to crucify him, was raised to heaven, continues to live there and will return at the end of time. The Qur’ān is usually cited as the source of the first two beliefs, whereas the latter two have their main support in ḥadīth, although both sources are also cited in support of all these views. This paper focuses on what the Qur’ān says about Jesus’ fate after the failed attempt to crucify him. It reviews the majority view before discussing how it started to be questioned in the late 19th century by scholars who offered alternatives. The article then focuses on the terms tawaffī and rafʿ, which the Qur’ān uses in describing God’s intervention to save Jesus. My analysis confirms the centuries-long understanding of the Qur’ānic text that Jesus was raised alive to heaven. However, it disagrees with the traditional view that he is still alive, finding instead support for the alternative view of the minority of modern scholars that Jesus did not live a supernaturally long life, hence he is dead. The relevant Qur’ānic verses indicate that Jesus was raised alive to heaven and died there. [ABSTRACT FROM AUTHOR]

We all know that the ḥadiths used various means of inference in terms of accepting and rejecting the ḥadiths and the jarḥ and taʿdīl of the narrators. They have certain methods, just like in other branches of sciences, that they put forward for the criticism of ḥadiths in terms of script and text. Among the sciences that emerged in this context, there are ḥadith methodology, jarḥ and taʿdīl, the science of ʿilal al-ḥadith and other sciences specific to the field. However, a group of contemporary researchers has tried to criticize these efforts to evaluate the efforts of the ḥadiths in this way. One of the issues that are the focus of criticism is the methods of muḥaddith in jarḥ and taʿdīl. These contemporary researchers claimed that the studies of the ḥadiths on this issue, which they approached critically, were inadequate and superficial, that they were affected by fruitless debates, and that they submitted to the pressures of the political authority that caused them to make wrong conclusions. To reach the reality, this paper will shed the light on these claims, review them, and examine their credibility. [ABSTRACT FROM AUTHOR]

This paper attempts to settle an old debate which has not yet been resolved, between rational scientific culture based on logic and an objective process that is relatively selfless on the one hand, and a faith-oriented religious culture on the other hand, and how both views impact historiography as a methodological science. Accordingly, history throughout the Islamic era has remained a fixed and traditional process, which adopts the approaches and methods of early predecessors and scholars in term of evaluating and critiquing narratives to verify the authenticity of prophetic hadiths, in the context of broader and more general contexts, which believed that history in itself is a product of a divine creation. [ABSTRACT FROM AUTHOR]

This research aims at studying Verbal Signifiers of some Prophetic words and expressions that were mentioned in the book al-adāb waatharuha fi al-tawjeeh al-akhlāqi, because the traditions (hadith) or have a good impact on the education and rehabilitating of selves, and correction of ethics. The good ethics are including choosing virtues and doing away with vices. Moreover, good ethics are of the traits of the prophets (May Allah send prayers and peace upon them) and saints(May Allah be pleased with them). This research paper is divided into two sections: section one concerning ordinary people-related expressions, which including taking care of parents, boosting relations with next of kin. The second section appertain to taking care of orphans, and helping the widows, the needy plus clarifying the duties towards neighbours. This research paper comes to the conclusion that righteous ethics are essential for survival of nations, and ethical degradation leads to fast-disappearing of nations. So, Muslims should adhere to the prophet's instructions which were mentioned in hadith in order to promote the nation. [ABSTRACT FROM AUTHOR]

This study investigates end-of-life decisions through Islamic and legal comparative approaches by focusing on the Albanian context. The methods applied in this paper are critical legal reasoning and legal comparison. The goal of this research is to review the impact of the Islam legal culture (Qur'an and hadith) on the Albanian law of end-of-life decisions. From a legal approach, this paper underlines the unconstitutionality of the Albanian Code of Medical Ethics. In addition, the review of the Islamic literature on medical jurisprudence demonstrates the attitude of Muslim community regarding end-of-life decisions in addition to scientifically examine the various rules governing end-of-life situations codified in the Islam legal sources by only considering the Qur'an and hadith. This investigation aims to understand the similarities and differences between these two different approaches by also underlying the importance of Islam approach on end-of-life situations on the Albanian legislation. [ABSTRACT FROM AUTHOR]

While the trait of absorption has received a considerable amount of scientific study, states of absorption have been comparatively understudied and even less scholarly or scientific attention has been paid to those that are cultivated within the contemplative traditions of Islam and Judaism. This paper explores canonical descriptions of states of contemplative absorption in Islamic and Jewish traditions, specifically highlighting how they are often cultivated using sensory deprivation and sensory withdrawal, can be distressing and entail functional impairment considered normative in some contexts, and how some are set apart as the goal of specific meditative paths. The import of this survey goes beyond just historical significance, since these traditions assume, and recent research suggests it is plausible, that such states may be hyper-plastic and pivotal in both adaptive and maladaptive directions. [ABSTRACT FROM AUTHOR]

This paper studies the Islamic ruwat tradition as a manifestation of the encounter between Islam and local culture in Java within the framework of the Islam Nusantara discourse. This study begins with a literature survey enriched with qualitative field research. Informants in this research are religious leaders as well as community leaders who have knowledge and experience about ruwatan. The data that has been collected is then analyzed qualitatively according to the research focus. The results of this study found that ruwat islami tradition is a form of harmonization between Islamic teachings and Javanese culture that is still sustainable today. The practice of ruwat islami rituals requires various types of dishes (sajcn) as a form of alms that contain symbolic meanings in the form of Islamic values, teachings/doctrines, and history. The meeting point between the two resulted in the ruwat islami tradition which is one of the heritage of the Islam Nusantara tradition. [ABSTRACT FROM AUTHOR]

In an attempt to propagate the prophetic tradition, many organizations and study centres are established persistently. The propensity to practice pristine Islam and the Sunnah in Nigeria is generally suppressed with religious extremism and fanaticism campaign and political, economic, and social influence. Another dimension to this attitude towards Islam and Sunnah is the lack of knowledge and the zeal to learn. This research seeks to examine some of the efforts that MSDB has made to propagate the Prophetic Sunnah among the Nigerian Muslims Community. This research paper adopts the use of a thematic-narrative tool to analyse the personal interview had with the director of MSDB. The study developed a questionnaire instrument to measure the understanding of basic hadith concepts of past and present students, and those who attend some of the institution's programs. A total of 211 samples were obtained and analysed using statistical methods. The study found that MSDB has given a significant rise in the Sunnah practices in Ilorin, Nigeria. The survey reveals that those who attend their programs understand the role of Hadith in expository comments of the Quran. The study also found a significant difference between individual knowledge of hadith and how frequently they attend MSDB programs. There is also a statistical significance between knowledge of hadith and the effect of MSDB in the community. However, there is an urgent need to replicate more Da'wah Centres, mosques, schools, and libraries that would encourage the practice and understanding of the prophetic tradition alongside that of the Quranic text in many communities in Nigeria as done by MSDB. [ABSTRACT FROM AUTHOR]

Since the 1970s, Malaysia has been experiencing excellent and smooth development and reform of Halal governance year after year. Halal stakeholders in the country such as government agencies, consumers and industry players perform their roles well in implementing, improving, and supporting the Halal ecosystem and Halal governance towards a better position. The current shaping of Malaysian Halal governance has the nature and elements of federalism and public administration of the country. However, this paper seeks to explore the Islamic management principles and values in the Qurʾan and Hadith, which can be part and parcel in strengthening the nation's Halal governance paradigm. In the discovery, this study conducts a qualitative method through library research of journal articles, books, and other relevant materials in gathering the systematic review of concepts and theories of Islamic management according to the Qurʾan and Hadith. On the bright side, Islamic management principles and values promote excellent strategies which suit the Halal governance sphere and environment. Adoption of the Islamic management concept is a right shift in the sight of Halal governance melioration in Malaysia to reach the status of the most efficient Halal global leader. [ABSTRACT FROM AUTHOR]

In Islamic culture, rationality and the implementation of the secondary meanings for rationality and wisdom have a unique interpretation in Islam that is not comparable to other religions and cultures. Rationalism has such a high status in Islamic jurisprudence that Islamic rationalism is complete. Islam considers moral education as the leading foundation for a complete education. Therefore, rational education is parallel to moral education. Moral education is the guidance and education of the human psyche through the rational side. In rational education, the heart of man is the center of rationalism. The heart of every human is educated through the verses of the Qur'an and the hadiths of the Imams. Therefore, the social structure of an Islamic society is endowed with an infinite moral aspect that stabilizes man's situation in society and clarifies his relationship with society - the demands and conditions of the new situation guide the individual and society to grow. According to Nahj-Al-Balaghah, optional behavior is attributed to a human being. A wise person is expected to improve and develop the compelling aspects of rationalism and guard against inhibiting factors of rationalism. Therefore, the wise person can appropriately benefit from the achievements of forward-looking action and begin a life of happiness and pride. In many narrations of Imam Ali (A.S.) about the qualities of wisdom and the forward-looking wise man, wisdom is the most vital source to recognize truth and falsehood and perform good deeds. This paper examines the role of rationalism and thoughtfulness in educating the moral society through the hadiths of Imam Ali (A.S.). [ABSTRACT FROM AUTHOR]

A prophet's diet will emerge by accounting records of Prophet Muhammad's (pbuh) food. These records claim to find patterns in creating hypothesis for this prophetic diet which emphasizes healthy living and reduced nutrition-related diseases (NRD). However, the study largely depends upon Hadiths - sayings enriching the earliest recorded historical information about the Prophet and the first Muslims (Muranyi & Juynboll, 1984). The aim of this paper is to analyse the Hadiths and other literature under the scientific lens to identify and document the food eaten by Prophet Muhammad (PBUH). It was observed that the list of traced food can be codified into a food pyramid, most of which can be an initiating point for more sophisticated research on finding the nutritive reasoning of individual ingredients. The data was then run through DietRx platform which discovers health effects of food ingredients by assimilating interrelationships among food and key molecular agents. Our analysis demonstrated that this prophetic diet can promote a healthy life and reduce the incidences of NRD. [ABSTRACT FROM AUTHOR]

In this paper I describe the nature and scope of the concept ‘sunna’ in progressive Muslim thought. I argue that, unlike the hadith-based concept of sunna found in classical Islam, the concept of sunna in progressive Islam has strong affinities with how that concept was understood during the formative period of Islamic thought. In this respect, I show that the concept of sunna in progressive Islam operates within a broad contextualist and rationalist approach to Islamic theology and ethics, that it is a general ethico-behavioural embodied concept. It is not viewed as a source of Islamic belief, nor is it considered a form of unrecited revelation - although, for hermeneutical purposes, it exists in an organic and symbiotic relationship with the Qur’an. In the last section, I discuss several concrete implications this approach to the concept of sunna has in progressive Islam, doing away with many norms, values, and practices that have been associated with the concept in classical Islamic law/ethics, such as those pertaining to family and criminal law. With respect to this, I highlight how a progressive Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical Islamic theology and Islamic legal theory. [ABSTRACT FROM AUTHOR]

This research aims to shed light on a hidden aspect of the personality of Imam Ibn Al-Qattan, after becoming famous in the field of Hadith sciences. The aspect that I want to show in this paper is the aspect of Usul, as the research revealed Ibn al-Qattan's good knowledge of Usul al-Fiqh. The historians mentioned that he has many books in this science, perhaps the most important of which is the book: "Masayil Min 'Usul Alfiqh Lam Yadhkurha Al'usuliuwn Fi Kutubihim". This indicates that Ibn al-Qattan was not only concerned with what the scholars of Usul al-Fiqh said, but he was one of the renovators in this science. Among what we explained in this research: what is related to the total evidence considered by him in the construction of rulings, which are the Qur'an, the Sunnah, consensus, measurement, accompaniment, reclamation, and the principle of precaution... It was also clear that he did not see the authenticity of some evidence as Shariah from us, and blocking the pretext in opposition to text and more. This research has mentioned some of Ibn al-Qattan's choices in the Fundamentals of jurisprudence sub issues. [ABSTRACT FROM AUTHOR]

Despite the increasing numbers of women and being majority of the world's population compared to men, women were still found to be discriminated and oppressed due to many reasons. Feminists claims that religious texts were to be blamed for spreading misogynistic contents, and male's interpretations became one of the main sources of conflict with regards to the women's issues. One of the statements which can be found in the Hadith literature that had been debated among them is "women are deficient in intelligence and religion". This paper aims to discover the sources of this Prophet's statement from the authentic source, and to analyse its interpretation based on the opinions of past and contemporary Muslim scholars. It is also to highlight the criticism towards this hadith among the feminists who argue that those Hadiths were interpreted in favour of men's interest and were influenced by patriarchal culture. Application of qualitative methodology, analytical approach was used to critically analyse the argument around this hadith, while contextual approach was applied to understand its interpretative context. The finding shows that different methods can be applied in understanding the Hadiths with misogynistic content. This is because they could not be interpreted literally, but figuratively and contextually; in order to avoid any misunderstanding against Hadiths concerning women among the community, society and humanities. [ABSTRACT FROM AUTHOR]

Hafiz Ibne Kathir (RA) has been a well-known scholar of his era. He was a scholar with a diversity and had command at a time in many fields of the Islamic Studies like; Exegete of the Holy Quran, a master in the field of the Hadiths (Sayings or actions of the Holy Prophet (SAW), History, Islamic Jurisprudence, Arabic Grammar & Literature etc. He got his education from many scholars of his time. Ibne Taimiya (RA), Hafiz Al-Mizzi and Hafiz Al-Dahabi were the most known scholars of Hadith in those days and Ibne Kathir (RA) got the science of Hadith from them. He produced a number of pupils who later on worked in different fields of Islamic Studies and prolonged the guidance of Ibne Kathir (RA). Having a multiplicity in him, he produced a number of research articles and books in different fields of the Islamic Studies. Some of them got famous even in his own time like, he wrote an exegesis of the Holy Qruan with the name of Tafseer-ul-Quran AlAzeem (famously known as Tafseer Ibne Kathir), Tabaqate Shafia, Al-Bidaya Wannihaya and AlSeerah Al-Nabwiya etc. Here in this research paper we will try to highlight his services in the field of Hadith. [ABSTRACT FROM AUTHOR]

Feature selection (FS) represents an important task in classification. Hadith represents an example in which we can apply FS on it. Hadiths are the second major source of Islam after the Quran. Thousands of Hadiths are available in Islam, and these Hadiths are grouped into a number of classes. In the literature, there are many studies conducted for Hadiths classification. Sine Cosine Algorithm (SCA) is a new metaheuristic optimization algorithm. SCA algorithm is mainly based on exploring the search space using sine and cosine mathematical formulas to find the optimal solution. However, SCA, like other Optimization Algorithm (OA), suffers from the problem of local optima and solution diversity. In this paper, to overcome SCA problems and use it for the FS problem, two major improvements were introduced to the standard SCA algorithm. The first improvement includes the use of singer chaotic map within SCA to improve solutions diversity. The second improvement includes the use of the Simulated Annealing (SA) algorithm as a local search operator within SCA to improve its exploitation. In addition, the Gini Index (GI) is used to filter the resulted selected features to reduce the number of features to be explored by SCA. Furthermore, three new Hadith datasets were created. To evaluate the proposed Improved SCA (ISCA), the new three Hadiths datasets were used in our experiments. Furthermore, to confirm the generality of ISCA, we also applied it on 14 benchmark datasets from the UCI repository. The ISCA results were compared with the original SCA and the state-of-the-art algorithms such as Particle Swarm Optimization (PSO), Genetic Algorithm (GA), Grasshopper Optimization Algorithm (GOA), and the most recent optimization algorithm, Harris Hawks Optimizer (HHO). The obtained results confirm the clear outperformance of ISCA in comparison with other optimization algorithms and Hadith classification baseline works. From the obtained results, it is inferred that ISCA can simultaneously improve the classification accuracy while it selects the most informative features. [ABSTRACT FROM AUTHOR]

In Malaysia, Muslim converts (Muallaf) face certain difficulties including restrictions in inheritance. In this regard, Islam provides that the property of Muslims shall be inherited by Muslim heirs only. In other words, the general principle provides that non-Muslim heirs have no right in inheritance to property that belonging to Muslims. By taking into consideration the status and rights of family members of Muallaf in Malaysia, hibah is categorized as an alternative method of distribution, in addition to wasiat and other methods. In recent years, there has been an increasing interest in studying and promoting hibah (inter vivos gift) as one of the alternatives in distributing someone’s wealth, in addition to other methods. This paper applies a doctrinal legal research methodology where data collection involves primary and secondary sources which include Al-Quran, hadith, journal articles, constitution, statutes and case law. This study seeks to identify the extent hibah applies as an alternative to resolve the inheritance issue among the Muallaf and to provide some recommendations in proposing hibah law to be enacted in resolving this issue in Malaysia. To date, none of the authors has studied in detail drafting of hibah law to be enacted for resolving the inheritance issue concerning Muallaf in this country. This study discovers that a specific law on hibah could clarify its position and application in Malaysia where it can further be used as an alternative to resolve inheritance conflict affecting the heirs, especially non-Muslim, of Muallaf. Furthermore, it may also benefit various agencies such as religious departments, Shariah Court and other relevant agencies to preserve the rights of Muallaf in regard to their inheritance issues. [ABSTRACT FROM AUTHOR]

This paper aims to study Ahadis that Al-Imam Al-Daraqutni has mentioned in his book " Al-Afraad wa Al-Gharaaib" as At-tafarrud whereas they are defective due to its persistence in later periods. Hidden defects of the Hadith is one of the highly esteemed knowledge that few scholars had studied, of them, is Al-Imam Al-Daraqutni. It has a prominent role in the preservation of the Sunnah of Muhammad (peace be upon him), as mistakes of some narrators were hidden and considered authentic mistakenly. Al-Daraqutni wrote the book "Al-Afraad wa Al-Gharaib", and compiled Ahadith of individuals and oddities. He explained strangeness and the subject of exclusivity or conflict. It is a major source for (acknowledgment of) hidden defects of hadith. The research is done practically and critically by collecting the defected ahadith and studying it according to the methodology of scholars. It consists of an Introduction to Al-Daraqutni and his book, At-tafarrud its divisions and ruling. The first section explains taffaurd i.e. rejected by scholars due to its persistence in later periods and its regulations. The second section proves the practical implementation of these ahadith through examples from the book. In conclusion, important results from research are mentioned. [ABSTRACT FROM AUTHOR]

In every period, hadith experts have contributed to the preservation of the Hadith. Imam Malik composed M’ūaṭa to safeguard the hadith, and Imam al-Bukhari afterwards turned to al-Mu'tah for assistance. The research methodology of this paper is an analytical study of the reliance of Imām Bukhārī on Al-M’ūaṭa Imam Mālik in Ṣaḥiḥ Bukhārī. In our article, we came to the conclusion that Imam Bukhari recounted a total of six hundred sixty-eight narrations from Imam Malik in his Sahih, of which six hundred four are scriptural narrations that he took from ten versions of Al- M’ūaṭa. As a result, these narrations make up more than ninety percent of all narrations. Contrasted with in his Sahih, Imam Muslim narrates three hundred eighty-nine narrations from Imam Malik, three hundred twelve of which are scriptural narrations that he has derived from eight of narrations of al M’ūaṭa's. These narrations so account for more than eighty percent of all narrations. [ABSTRACT FROM AUTHOR]

According to the religion of Islam, eliminating of objective impurity, purification of environment and body has of great consequence to worship and a healthy life. Filthiness is quoted in many points in the ḥadīths. In these narrations' defilement objects has been appointed by religion. The importance of removing impurity and how to eliminate it constituted in titles of purification (tahāra) and purify of human urine with water is suggested by a unanimous unity in many ḥadīths with generality terms (ʿumūm). One of these impure elements is urine, which we see used as a medical treatment or a tool for dyeing fabric in Jāhiliyya (Age of Ignorance). There are various narrations about urine, which Islam defines as unclean. Among them, it is not tolerated to urinate towards the Qibla, it is requested not to micturition in stagnant water, it is recommended to do by crouching, and to avoid dispersing urine. In addition, it is recommended to purify human urine, which is considered impure in many ḥadīths with general expressions from the Prophet Muḥammad (pbuh). İt is seen in many marfūʿ narrations that the Prophet used water in toilet. In a narration, when a badawī urinated in the middle of the masjid, the Prophet was ordered to intervene only by pouring water on the urine. This is among the evidence showing that water is sufficient as a purifier. Apart from all these narrations about cleaning the urine, it is stated in some ḥadīths in the sources that the Prophet asked for water when an infant urinated on his clothes and was confined to pouring on it. It is stated in the matn of some versions of this ḥadīth said "sufficient to pour/sprinkle water into the urine of the baby boy; as for baby girl's, it is necessary washed off." Based on that ḥadīths, infant boys' urine that in breastfeeding duration, has been suggested that unlike the adult individual, it would be sufficient to clean the urine without washing it, by pouring water on it, and even also it would not be impure. In addition, referring to the phrase "the urine of baby girl is washed" in some matn, it has been claimed that the infant girl' urine even in breastfeeding duration or not, is impure and should laundering. It has been determined that the ḥadīths that include the issue of cleansing baby urine in different ways based on gender were reported by 12 different companions in the sources. Some of these ḥadīths were as a deed or word was marfūʿ, some of as a deed or word was mawḳūf. The narrator has been used various words such as "poured, sprinkled, added, flowed" while describing the purification of the urine that got on the Prophet. While describing the infants' gender, different words were chosen. it is determined that some matn contain general expressions or are based on a single gender, while in others, the baby girl is also detailed, or the infant girl phenomenon is exhibited. In this paper the narrations will be examined, and issue of gender-oriented difference allegation validity will be inquired in Prophetic tradition. [ABSTRACT FROM AUTHOR]

The determination of hadith belonging to the Prophet is one of the most important and complicated issues of Hadith discipline. This issue which started since the Prophet Mohammed passed away, allowed the hadith scholars to determine many criterias to investigate the authenticity of the narrations. These criterias have become a body of rules in Hadith methodology. However, these rules contain some problems although they are the most suitable method to actualize the investigation. However, some scholars had put so much effort on narrators and saned, so they passed over to criticize the text. This is an effectual determinant on many narrations as it is on the narration of "Love Arabs for three reasons. Because I am Arab, Quran is Arabic and the language of Heaven's people is Arabic." This statement is attached to the Prophet and so it is named as hadith. The different judgments about this hadith's authenticity are noticeable. Some hadith scholars rated this hadith as sahîh while others accept it as mevzu'. These different judgements cast doubt on the belonging of narration to the Prophet himself. Although the existence of all doubts some reference books such as tafsir and hadith commentaries scribes this narration and implies the acceptance of authenticity of the narration. One of the reasons for this problem is not to criticize the text of narration as its narrators. But it is obvious that the main part in a hadith is its text. İgnoring the critical of the text is an absence. The criticalness of the text becomes more important in the situations that the criticism of narrators gives you different results such as in the case of "Love Arabs..." narration. This is a chance for us to prove that a narration should be criticized by two angles; text and narrators. This method provides a protection of authentic narrations by combing out the wrong words. In this paper, I researched the narration of "Love Arabs for three reasons" by criticizing its text and narrators. I ascertained that the first book that express the narration is Mesâʾilu Harb written by al-Kirmânî. I also found out that this narration has no place in Kütüb-i Sittah or Tis'ah or more extensively in any books that written in the first Hijri IV. century. This situation causes negative thoughts about the authenticity of the narration. In fact, there are opponent judgements of hadith scholars about it. Based on different jurisprudences about its narrators, this narration is rated by hadith scholars as many different results such as mevzu', daîf, hasen, sahîh and no authentic originals. As a result of the examination of all of the tarîks together, I decided that this narration is muttasil and ferd. I also exemined isnâd of the narration. This narration has same three narrators in its first three tabakas. There are positive comments about them by the angle of carh and ta'dil. But the fourth narrator Yahyâ b. Büreyd is judged as daîf (weak). The fifth narrator A'lâ el-Hanefî is accused with kizb (dishonesty). These two narrators are the weakest rings of the narrators' chain. However, the other narrators after these two are judged as sika. Therefore, judging about this narration as mevzu' (accomandation) is not possible. In this research, despite the many scholars' judgments it came to the conclusion that the narration is highly weak by the angle of its narrator's chain. So, it is a problem that the hadith scholars have judged as hasen or sahih about this narration. In addition, there are also many weak elements in its text. A text criticism is based on its content's suitability to the Quran, sunnah (tradition) and historical facts. It also expected that the content should not be opposed to the Prophet's position and his mission. So, I compared the narration's content with the certain principles of the Prophet. It also came to the conclusion that the narration has many problems from this angle. Despite this narration is judged as merfu' in the content of the Prophet's asking for Arabs to be loved by their race and language conflict with his principles in substance. Accordingly, I judged this narration daîf by its saned and text. This research also claims that the saned criticism is not sufficient by itself. It should be supported by text criticism. In the cases of one of these criticism absences, the conclusions could be fallible. [ABSTRACT FROM AUTHOR]

In modern times, the ways of acquiring and transferring religious knowledge are mostly shaped around the possibilities brought by technology. Social media platforms have become the channels where religious information is shared as well as current news, and this has led to the uncontrolled mass interaction of religious information. Based on the assumption that special importance is attached to religious days and nights in our country, many individuals, institutions and platforms produce religious content about the times that are sacred to the masses they address in these time periods. For a news site to produce content that covers all areas of religion from taharah to testament, issuing fatwas and recommending some guiding practices requires significant preparation and infrastructural work, apart from sharing religious information. The fact that those who produce religious content act with the copypaste way, that is often done in modern times, can pave the way for religious disinformation on platforms with millions of followers. In addition to this, carelessness in the selection of the visuals included in the shared information may cause the masses' perceptions of religion to be negatively shaped. In fact, the issues of accuracy and reliability rather than sharing information in the internet environment, which is an open-ended platform, are gaining more and more importance day by day, as well as the fact that the contents carry mediatic forms/magazine creates another problem. On the website called haber7.com, which states in its publication principles that “believing in the universality of knowledge, he presents informative and educational publications with an obsessive approach free from prejudices for the development of society”, religious content is shared under the subtitle of Yasemin section Masiva. In this section, there is information on many subjects such as signs of doomsday, fortune-telling, torment in the grave, prayer on the eve, the virtue of the three months, the prayers of repentance, marriage, acts to ensure domestic peace, and wearing an evil eye bead. Masiva platform uses some visuals while sharing religious information. In this paper, the subject of mediatization of religion will be emphasized and the role of popular religion perception in sharing religious content will be touched upon. The religious content produced on the website haber7.com, which is considered to have a conservative broadcasting style, will be examined in terms of accuracy and reliability principles, especially about the three months among the occasions considered religious/blessed. In addition, the analysis of the data will be carried out in terms of the science of fiqh, especially hadith; in particular, the sources and authenticity values of the texts mentioned as hadith will be determined. The ultimate goal of the study is to identify some problematics such as the purpose, nature, source, accuracy and reliability of the information assumed to be religious, and to point out the points to be considered when using religious information as a means of information. [ABSTRACT FROM AUTHOR]

In modern times, the ways of acquiring and transferring religious knowledge are mostly shaped around the possibilities brought by technology. Social media platforms have become the channels where religious information is shared as well as current news, and this has led to the uncontrolled mass interaction of religious information. Based on the assumption that special importance is attached to religious days and nights in our country, many individuals, institutions and platforms produce religious content about the times that are sacred to the masses they address in these time periods. For a news site to produce content that covers all areas of religion from taharah to testament, issuing fatwas and recommending some guiding practices requires significant preparation and infrastructural work, apart from sharing religious information. The fact that those who produce religious content act with the copypaste way, that is often done in modern times, can pave the way for religious disinformation on platforms with millions of followers. In addition to this, carelessness in the selection of the visuals included in the shared information may cause the masses' perceptions of religion to be negatively shaped. In fact, the issues of accuracy and reliability rather than sharing information in the internet environment, which is an open-ended platform, are gaining more and more importance day by day, as well as the fact that the contents carry mediatic forms/magazine creates another problem. On the website called haber7.com, which states in its publication principles that “believing in the universality of knowledge, he presents informative and educational publications with an obsessive approach free from prejudices for the development of society”, religious content is shared under the subtitle of Yasemin section Masiva. In this section, there is information on many subjects such as signs of doomsday, fortune-telling, torment in the grave, prayer on the eve, the virtue of the three months, the prayers of repentance, marriage, acts to ensure domestic peace, and wearing an evil eye bead. Masiva platform uses some visuals while sharing religious information. In this paper, the subject of mediatization of religion will be emphasized and the role of popular religion perception in sharing religious content will be touched upon. The religious content produced on the website haber7.com, which is considered to have a conservative broadcasting style, will be examined in terms of accuracy and reliability principles, especially about the three months among the occasions considered religious/blessed. In addition, the analysis of the data will be carried out in terms of the science of fiqh, especially hadith; in particular, the sources and authenticity values of the texts mentioned as hadith will be determined. The ultimate goal of the study is to identify some problematics such as the purpose, nature, source, accuracy and reliability of the information assumed to be religious, and to point out the points to be considered when using religious information as a means of information. [ABSTRACT FROM AUTHOR]

A comprehensive understanding of Ḥadīth, with their narrative background in Islamic tradition, would require the application of the principle of asbāb al-wurūd (discerning the specific circumstances for the reason or purpose of revealing Ḥadīth), an approach which gives detailed information about narrated Ḥadīth. Having such a comprehension about the essence of the message of Ḥadīth could enhance the understanding of Muslim audiences and followers. This situation will indirectly provide a stepping stone to comprehensive information to prevent misunderstanding the message of Islamic religion. Taking due cognizance of these circumstances could potentially result in preventing actions of religious radicalism, which might result from obtaining religious messages through a solely textual approach. In this situation, the sufficient application of asbāb al-wurūd plays a significant role in leading an order to achieve the contextual comprehension of the religious message of Ḥadīth. This paper aims to examine the significance of asbāb al-wurūd in understanding the contextual meaning of Ḥadīth beyond a textual basis. The findings reveal that the contextual elaboration of the message of Ḥadīth could be adapted in a proper way, in which its textual comprehension could be elaborated on clearly through detailing its asbāb al-wurūd, one method of which is to refer to Muslim scholars together with schools of thought in order to clearly attain the message of Islamic religion. Furthermore, this article attempts to address such a way of bringing about textual understanding to the context to assist in adapting the contextual significance of a clear and detailed comprehension of Ḥadīth. The significance of this study is to contribute to providing a detailed explanation on both text and context in seeking for clarity on the Ḥadīths' information and message with a clear basis as a safeguard against extremist interpretations of Islam. [ABSTRACT FROM AUTHOR]