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This article examines a range of issues related to food and beverages consumed by the soldiers, including ration supply methods, storage, transport and distribution of ration, cooking of food, food consumption as well as feeding of combat animals in the Prophet's (pbuh) ghazwa and sariyyas. The data of the research were obtained from sîra-maghāzî sources, universal history books, hadith books, tabakāt books, geography books, dictionaries, and other relevant sources. The findings of the study indicate that, during military operations in the time of the Prophet, food such as dates, hays, bread, sevîk, and dried or fresh meat were generally preferred due to their nutritional value, durability, ease of procurement, preservation, and transportation. During this period, a variety of methods were employed to provide food following necessities. The principal methods of food provision included personal food, food supplied by state support, natural resources, and war booty, food was procured through purchases, donations and aid, food supplies through treaties, and food procured through hunting. The sources do not contain any information regarding the warrior's stockpiling of provisions for himself during peaceful times. In the time of military campaigns, camels were the most important means of military transportation of the period, serving as a mobile supply depot for military units due to their exceptional carrying capacity and the fact that they themselves were a source of sustenance. Besides, the areas where war booty was obtained from the enemy served as a kind of supply depot. Food supplies were transported to operational areas by both camel and on foot. The number of meals per day and the quantity of food consumed per meal varies depending on a number of factors, which include the length and duration of the campaign, the amount of food stockpiled, and regional resources. Furthermore, there is a lack of detailed information on this subject in the sources, making it extremely challenging to accurately calculate the rations per soldier and the calorific value of the available food per day. In some cases, the troops faced significant ration shortages. However, the necessary food and beverages were quickly obtained from various sources, enabling the troops' continued operational effectiveness and the completion of the assigned missions. [ABSTRACT FROM AUTHOR]

It is an irony of history that since texts transcend the intentions and purposes of their authors, their meaning and significance are often contested anew as they enter new historical contexts; even historical texts are thus subject to reading and criticism over time. This article discusses the posthumous fate of Henry Stubbe's own text on Islamic history, The Rise and Progress of Mahometanism—seen by some to represent a Copernican revolution in the study of Islam. The fate of this work is a clear example of the critical contingencies and fluctuating fortunes experienced by a corpus of texts. The continuing existence of a text as an object open to reconfiguration and re-evaluation is termed its after-history (Nachgeschichte) or afterlife (Nachleben). This notion of the afterlife of an object as a period of critical appreciation and political appropriation aptly defines the fate and fame of The Rise and Progress of Mahometanism. The present study seeks to explore the narrative surrounding a publication authored by Stubbe in the 17th century and finally published by Hafiz Mahmud Khan Shairani, with the critical support of Ottoman intellectual Halil Halid Bey, nearly two centuries later. Its objective is to investigate how the life and contributions of a figure whose work has transcended generations was resurrected within the political backdrop of the 20th century, as evidenced in the columns of Ottoman newspapers. [ABSTRACT FROM AUTHOR]

This paper deals with the poisoning narrations of the Prophet Muhammad within the context of miracle – prophethood relationship (understanding and interpreting) based on the Quran’s prophethood concept (paradigm). The paper claims that the dominant paradigm is the determining instrument for the understanding and interpreting of the Sirah material. Thus, while the Quran’s prophethood concept expresses the paradigm, the poisoning narrations of the Prophet are a case study for the subject of understanding and interpreting. As the main source of the Sirah discipline, the Quran is also the main authority for the verification and correction of narratives about the Prophet’s life. As such, any Sirah material that contradict with the principles of the Qur'an is in need of criticism and explanation. From this perspective, the Qur'an’s concept of prophethood should be a touchstone for the correct understanding of the Prophet. The expressions of the Qur'an describing the prophethood of Muhammad reveal an imagination of prophet based on the profile of a human-prophet, free from miracles. Therefore, this principle, which the Qur'an defines in the person of the Prophet, determines the limits of our approach to the Sirah material. After determining the basis of the approach to the Sirah material, it is possible to deal with the paradigm – understanding and interpreting relationship in the example of the poisoning narrations of the Prophet. As known, after the Conquest of Khaybar (7/629), the Prophet was subject of an assassination by a Jewish woman named Zainab bint al-Harith. She offered the Prophet and his companions a poisonous meal prepared from mutton; however, the Prophet escaped the assassination by noticing the poison in the food. On the matter of how the Prophet noticed the poison, while some explain by his human abilities; others interpret it as his miracle. These two approaches, traces of which can be seen in both classical and modern works, are remarkable in terms of showing the differences in the understanding and interpreting of the Sirah narrations depend on the underlying paradigm. Because the divergences seen in the understanding and interpretation of the incident in the historical process actually appear as a reflection of different paradigms. In this article, rather than showing the reflections of the paradigm shift, we will discuss how the poisoning incident was handled in the early sources in the context of the dominant paradigm. In this context, we will evaluate the narrations included in the works of Waqidi, Ibn Hisham, Ibn Sa'd and Tabari. Indeed, we have to assume that the narrations in these works are the most appropriate narrations to reflect the paradigm of the period, as they are the closest written texts to the period of the Prophet. Therefore, this paper aims to criticize the poisoning narrations in the early Sirah sources comparatively based on the prophethood concept of the Quran, as the main source of Sirah. In this direction, text criticism method will be used in the paper. By using this method, the similarities and differences between the narrations will be determined and the answer to the question of how the incident actually happened will be sought. Thus, it will be possible to show findings that the narratives about the poisoning incident in the first written sources do not attribute miraculous properties to the Prophet. [ABSTRACT FROM AUTHOR]

This study examines the conception of the Qur'ān and the conception of Prophet Muhammad in a work originally titled "The Sūfī Treatise" but published as " Erkānnāme 1". It is seen that the work, which is understood to be written in the 17th century and belongs to the Ardabil Sūfīyān Period, was published under the name “Erkānnāme”, which evokes the connotation of belonging to the Bektāshī tradition. The publication of the work under a different name has led to some erroneous evaluations. Therefore, to ensure accurate evaluations, it is crucial to consider the school, tradition and od̲jaḳ in which the concepts and works were used and written. It is understood that this situation is also extremely important for the Alawī tradition. Because the Alawī tradition is traditionally largely based on the main od̲jaḳ and sub-od̲jaḳ based od̲jaḳ system. There are different mystical traditions in these od̲jaḳs. Depending on these two phenomena, there are many different understandings and practices, including manner and etiquette, among the od̲jaḳs. Understanding the beliefs and practices regarding the Qur'an and Prophet Muhammad within the Ardabil Sūfīyān/Qizilbash tradition, specifically through one of their manner and etiquette books, is important in terms of revealing the religious and cultural status of this tradition. Thus, in addition to evaluating a work or concept within the tradition it belongs to, it is aimed to reveal the nature of the concepts related to the Qur'an and Prophet Muhammad in the Sūfīyān (Qizilbash) tradition and contribute to the field. Within the scope of developments and identity debates in the world and in our country, especially in the 1990s, the Alevi tradition's acceptance of the principles of faith in general, as well as the Qur'an and the Prophet, it has been witnessed that many different views have been put forward about the acceptances and imaginations of the Prophet Muhammad (pbuh), apart from the traditional ones. In the Alevi tradition, the current copy of the Qur'an is accepted; Surahs or verses of the Qur'an are read in many religious, socio-cultural areas from birth to funeral, from circumcision to marriage, especially in djem ceremonies. In the Alawīte tradition, the recitation of a Qur'anic verse during the djem ceremonies is accompanied by the interpretation and demonstration of various elements and practices, including those found in the arkāns, profess (al-Fatḥ 48/10), silsila (al-Fatḥ 48/10), musahiplik (al-Anfāl 8 /72-75), dervish lodges and djemevi (al-Nūr 24/36). These elements are interpreted and proved in connection with the Qur'an. As a matter of fact, in the work consisting of four treatises, 20 verses are included with repetitions. It is understood that the understanding and acceptances about Muhammad in the Alevi tradition are in the same frame as the common acceptances in the Muslim world. As a matter of fact, Muhammad, symbolized by the rose in the Alevi tradition, is God's precious, God's messenger, the last prophet to whom the last book was sent down, and he is the sultan of the prophets. The Prophet Muhammad, referred to as "Hz. Rasūl" and "Rasūlullah" in the text, is acknowledged as the Messenger of Allah and the best of creations. Special care is taken to send blessings (salawāt) upon Prophet Muhammad. Furthermore, while explaining the subjects, 16 narrations attributed to the Prophet. These narrations are mostly derived from texts used in the Sufi tradition which aligns with the general attitude regarding the use of hadith in the Sūfi tradition. Even this point clearly shows that the od̲jaḳs and groups associated with the Alevi tradition should be considered in conjunction with the Sufi tradition. [ABSTRACT FROM AUTHOR]

In a list of the greatest times of transformation and breaking moments in human history, the events whose main components are religion and religious arguments will be the first ones that come to mind. Accepting the birth of Jesus as a direct religious event as the beginning of the Gregorian calendar or the effects of the geographical, political, economic, cultural and technological processes of the geography included in the scope of the crusades in the Middle Ages are just two of the examples that can be given to make the proposition meaningful. In this study, we will focus on one of the most important religious moments in the history of the world, the beginning of the last messages of Allah to humanity, and analyze what happened after. Thus, we will try to understand the feeling of the Prophet who addresses the divine message, the methods he uses to fulfill his prophetic mission, the reactions of people who were addressed revelation, the violent side of man and the effort to solve problems with violence. The study is a contribution in terms of bringing a new perspective to the narrations about the first revelation and the events after revelation in Islamic historical sources. Additionally, descriptive and analytical methods are used in accordance with the subject of the study. [ABSTRACT FROM AUTHOR]

From early ages, some verses of the Holy Qur'ān were translated into Greek and Latin in order to resist Islam or for missionary targets, later its translation was carried out in Byzantium and later in Europe. Both in Byzantium and the West, The Qur'ān aroused interest in rejecting the Prophet's prophethood. For this reason, studies aiming only at the translation of the Qur'ān were carried out quite late. However, many mistakes have been made in the translations of the Qur'ān due to reasons such as malicious intent, insufficient knowledge of Arabic, not knowing Islamic concepts and literal translation. On the other hand, Muslims did not write the articles on the Qur'ān, but only in their own language until the 20th century, and they did not intend to translate the Qur'ān into foreign languages in order to appeal to non-Muslim communities. Even, the Qur'ān was translated into the languages of some Muslim societies by non-Muslims. In this article, the effects of the mistakes in the Qur'ān translations made in the East and the West on the negative and unrealistic understanding of Islam and, the negative image of the Prophet based on the translations of the Qur'ān have been examined. In our study, the first translations were taken into consideration, and the studies after the Enlightenment period, when more objective Qur'ān translations began to be seen, were excluded from the study. The aim of the study is to explain the wrong perception about Islam and the Prophet caused by erroneous translations of the Qur'ān, and also to draw attention to the necessity of the translation of the Qur'ān by Muslim translators in world languages and to write works introducing the Prophet correctly against Islamophobia, which has increased all over the world. Because today, unfortunately translations of the Qur'ān in many languages continue to be made by non-Muslims. [ABSTRACT FROM AUTHOR]

After the Prophet Muḥammad started to invite people to Islam, he was subjected to many attacks. Not only the Prophet Muḥammad but the people who were close to him were also quite affected by those attacks. The attacks that the Prophet Muḥammad and his relatives were subjected to during the Mecca period generally occurred in the form of insults and physical attacks. During the Medina period, some groups that were enemies of the Prophet Muḥammad and Islam did not dare to attack Muslims physically instead continued their attacks through adverse propaganda and slander. Although these groups, which were hostile to Islam and led by the hypocrites, had many attacks against the Prophet Muḥammad and Islam, the two incidents that directly targeted the Prophet Muḥammad’s family are quite different from the others. The first of these is the slander against ʿĀʾisha bt. Abī Bakr, known as the Incident of Ifk. Since some Muslims were also abuses of this slander, the incident grew considerably and as a result of this, it was examined in detail in the sources. The second attacks of the hypocrites on the Prophet Muḥammad’s privacy were carried out through Māriya bt. Shamʿūn. On account of the adultery slander against Māriya bt. Shamʿūn is probably carried out in a narrower framework, it has not been scrutinized sufficiently in the sources. No information is given in Sunnī sources about who initiated and spread this slander. Shīʿī sources are divided into two groups on this issue. While the first group recounted the event in a way similar to the narration in Sunnī sources, the other group presented narratives claiming that it was ʿĀʾisha bt. Abī Bakr who initiated the slander against Māriya bt. Shamʿūn. Therefore, it can be stated that the first point to be illuminated in the case of slander against Māriya bt. Shamʿūn is the way it occurred. It is also one of the issues that need to be answered why this event is examined through different narrations in Sunnī and Shīʿī sources. Hence, in this study, it will be tried to find an answer to whether the narratives that convey the slander against Māriya bt. Shamʿūn have reached the present day accurately by considering these two basic problems. As far as it can be determined, since there is no independent study or detailed explanation on the subject, this study will be the first to deal with the subject comprehensively. The main disadvantage of the study is that such an important issue will be dealt with for the first time with very limited information. Despite these difficulties mentioned above, the study first tried to explain how the incident was handled in Sunnī sources. Later, some Sunnī sources that have been instrumental in reaching the narratives to the present day were revealed, and an isnād study (the chain of narrators) was made based on the narration in a Muslim’s work named al-Jāmiʿ al-ṣaḥīḥ. As a result of this isnād study, it was concluded that the narration reached the present day through thiḳa (reliable informant) narrators. In the second part of the study, how the slander against Māriya bt. Shamʿūn is handled in Shīʿī sources was examined, and the reasons of why the event was reported differently from Sunnī sources in some Shīʿī sources were explained. It was also revealed that it was impossible for the incident to take place in that way, and it was concluded that these narratives were fabricated to support the Shīʿī ideology. [ABSTRACT FROM AUTHOR]

Since the mid-1980s, Muslim jurists and theologians have discussed the permissibility of mass-scale Muslim permanent voluntary settlement in majority non-Muslim countries and the unique challenges Muslim minorities face in secularizing Christian societies. Their efforts constitute a new field in Islamic jurisprudence, fiqh al-aqalliyyāt al-Muslima (the religious law of Muslim minorities). A number of participants in this field have introduced analogies between present realities and the first hijra - the migration to Christian Abyssinia (Ethiopia) with the blessing of the Prophet Muhammad. The objectives of this article are twofold: (a) to point to the roles of these analogies in fiqh al-aqalliyyāt al-Muslima discourse and (b) to demonstrate how Islamic jurists and theologians interpret similar or almost similar mythical narratives to support conflicting arguments. The article draws on a qualitative reading of several dozen religious decisions, treatises and sermons by jurists and theologians collected from mosques, Islamic centres and libraries in Europe, as well as from online resources. [ABSTRACT FROM AUTHOR]

The encyclopedias published in the West approach the Muhammad's prophecy in a reductionist manner. However, his political side is always highlighted. Even, Muhammad is depicted as a genius. The main motivation behind this approach is his prophecy period in Madina and the institutionalization as a result of the religious preach there. The prophet's preach period is always considered with the external focal points. According to this approach, Muhammad, who sought political aims, did not deviate from his aims but he revised his agenda many times. His approach and practices regarding the Christianity and Judaism are considered as the reason for these revisions. These comments, which were made based on the religious and cultural attachment, define the Islam as a project and Muhammad as an opportunist, who made an effort for this purpose. This study is limited to the western encyclopedias’ approach to the madina period. It is observed that the encyclopedias emphasize Muhammad’s political side and leadership, and assert that he uses every means, particularly Islam, to support this approach. [ABSTRACT FROM AUTHOR]

Much like religious objects produced and consumed elsewhere in the Islamic world, images of Muhammad are often associated with acts of play and worship, their power to cultivate joy and direct religious feelings in various faith communities strengthened in large part by their remove from the commodity situation. As scholars of visual and material culture have highlighted, a product is never merely an object to be acquired and used, stripped of symbolic import and application. On the contrary, it is a thoroughly socialized commodity central to cultural practices of exchange—of sending and receiving social messages—that take place in regimes of value. Within postrevolutionary Iran in particular, images and objects depicting the Prophet Muhammad have been manufactured en masse over the past three decades, catering to official regime ideology and popular devotional practices alike. This study explores how these types of prophetic products serve to visually reinforce and materially reify narratives about the ascendancy of the Shi’i faith, the legitimacy of Islamic governance, and the value of martyrdom within the larger religious and political landscape of contemporary Iran. [ABSTRACT FROM PUBLISHER]

As a special day or time of the year, festivals have ordinarily been celebrated by the communities since ancient times on some special local events, often religions events. The era of the Prophet and the Jahiliyyah (Age of Ignorance/pre-Islamic Arabia) differed greatly in festivals. After the Prophet Muhammad's invitation to Islam, Ramadan (fasting month) (eid al-fitr) and adha (Pilgrimage and sacrifice) (eid al-adha) festivals were practiced by Muslims instead of non-Islamic pagan festivals. The Prophet Muhammad's practices on eid al-fitr and eid al-adha have given Muslims more knowledge and greater understanding about Islamic religious festivals and had a major influence on the forms of celebrations during Islamic history. [ABSTRACT FROM AUTHOR]

Since the beginning of the descending of the Qur'an, it was protected by the Prophet Muhammad himself and his Companions by memorizing. This article examines how the believers have showed great endeavour in the protecting of the Qur'an through memorizing of the whole Qur'an since the time of the Prophet Muhammad until our time and deals with the institution of being hafız (memorizing the whole Qur'an by heart) in this direction. [ABSTRACT FROM AUTHOR]

The Prophet Muhammad has been taken by the Sūfīs as the best model for their spiritual life. Though they profess that the prophethood came to an end, they hold that the sainthood of the Prophet Muhammad has been continued by the perfect believers. Engaging themselves in the ideal of becoming a perfect man pleased by God on the model of the Prophet Muhammad, the Sūfīs present themselves as heirs to this sainthood. For they take as the basis of their teaching the following and continuation of the Prophet Muhammad's model whom they view to be the best guide in practical and ethical sense. Yet their view of the Prophet Muhammad as the best human model embodies itself not only in their ethical and practical but also metaphsical teachings. For example, one can mention such Sūfī concepts as "the Muhammadan Light (al-Nūr al-Muhammadī)" and "the Muhammadan Truth (al-'aqīqah al-Muhammadiyyah)." This paper, however, will focus on the Prophet Muhammad as a spiritual model for the Sūfis. [ABSTRACT FROM AUTHOR]

This article is intended to discuss the Companions' reactions against the impolite behaviors the Prophet incurred directly or indirectly. It also deals with some behaviors which the companions took as rudeness against the Prophet though the behaviors were not such. By examining the nature of such reactions of the companions, this article investigates the factors that impact the shaping of these reactions, focusing on how the Prophet dealt with these reactions. Lastly, the study investigates the divine warnings that were sent to defend the Prophet. [ABSTRACT FROM AUTHOR]

Out of their human nature, people may make mistake and perform rude actions. The companions of the Prophet, who fulfilled important functions in the protection of the prophetic culture and its transmission to the later generations, erred sometimes and displayed some unkind behaviors. This human nature of theirs sometimes appeared in their interactions with the Prophet, whom they regarded as their everything and hold dearer than themselves. This study first describes some unkind words and behaviors of the companions towards the Prophet and his reactions to them. Then, it analyzes the contents of such impolite words and behaviors. [ABSTRACT FROM AUTHOR]

First, I argue for historical contextualization of the Qur'an as a given historical collection of discourses propagated by Muhammad as divine inspiration. Secondly, I argue for a distinction between the Qur'an and Islam, since the latter is the outcome of human efforts to construct their lives in accordance with what they understood to be the teachings of the Qur'an. The last point is to show how the role of Muhammad in his interaction with the communities of his time in Hijaz shaped the Qur'an. So, the article is organized as (1) introduction; (2) the Qur'an and lslam; (3) the Qur'an and history: open hermeneutics; (4) Muhammad and the Qur'an; (5) the divine-human communication; (6) Muhammad: the first recipient; (7) Muhammad in the Qur'an; and (8) the community of believers and the need for legal regulations; followed by (9) conclusion. [ABSTRACT FROM AUTHOR]

This study deals with excessive perceives of the companions about the Prophet Muhammad. It is insvetigated that real understanding the Prophet is living the Religion/Islam, then, styles of the companions' extreme senses about him and emphasized on the causes. It is analyzied that relation between obeying/knowing the Prophet and practising the Religion correctly, and then taking excesses of the companions' viewpoints, these are examined if they are appropriate with identiy of the Prophet as a mankind and a prophet. And then, giving some examples, it is tried to be interpreted on the Prophet's attitude against the extreme viewpoints about him. [ABSTRACT FROM AUTHOR]

In this article, Prophet's propaganda methods, techniques and practices have been examined. By 'Prophet's propaganda' is meant his effort and attempts on the introduction and the proclamation of Islamic doctrine to others and the efforts to influence and direct people for the benefit of Islam and Muslims within the framework of the Islamic thought and purposes. Psychological war to make chaos and deformity at the opposing party and counter propaganda methods and techniques having the aim of counteraction of the opponent propaganda and replacing it with the Islamic understanding are also included in this effort. [ABSTRACT FROM AUTHOR]