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Hz. Peygamber’in cemaat hakkında teşvik içerikli rivayetlerinin etkisi ve İslam ilim geleneğinin oluşumundaki etmenler ile sahâbeden itibaren ce-maatin naklettiği bilgiye güven duyulmuştur. Farklı ilim dallarında karşılık bulan cemaat kavramının hadis tarihinde “cemaat rivayet etti” formuyla pek çok eserde yer aldığı görülmektedir. Bahse konu ifadeden kastedilen cemaatin kim olduğu, hadis kitaplarında nasıl kullanıldığı ve ne gibi sonuç-lar doğurduğu soruları etrafında kurgulanan bu çalışmada, genel olarak âlimler, Mâlik b. Enes, Ahmed b. Hanbel gibi mezhep imamlarının dahil edildiği tasnifler ve günümüzdeki karşılığı ile Kütüb-i Sitte müelliflerinin cemaat olarak tanımlandığı sonucuna ulaşılmıştır. Buhârî dışında cemaatin naklettiği “ravâhü’l-cemâa ille’l-Buhârî” 28 konu ve 119 rivayet tespit edil-miş bunlardan tahâret ve salât ile ilgili 41 rivayet incelenmiştir. Kavrama yer veren çalışmalarda tasnif ve yöntemlerden kaynaklı eksik veya hatalı kullanımlar tahlil edilirken Buhârî’nin cemaatten ayrılma gerekçeleri örnek-ler etrafında analiz edilmiştir. Sened ile ilgili problemlerin dışın-da Buhârî’nin aynı konuda farklı rivayete yer verdiği, sahâbe uygulamasını, neshi veya aksi görüşü esas alarak sünnet temelli yaklaşımlar sergilediği ve fıkıh düşüncesini yansıtacak nitelikte tercihlerde bulunduğu görülmüştür., The effect of the Prophet’s encouraging narrations about the congrega-tion and the factors in the formation of the Islamic scholarly tradition have led to trust in the information transmitted by the community since the time of the Companions. The phrase of the community, which is reflected in dif-ferent branches of İslamic sciences, is often seen in the history of hadith with the phrase “the community narrated” in many works. This study, structu-red around questions about who is meant by the community in the mentio-ned phrase, how it is used in hadith books, and what results it produced, generally concludes that the community is defined by including scholars such as Malik b. Anas and Ahmad b. Hanbal, and, in the contemporary sense, the authors of the al-Kutub al-Sittah. Apart from al-Bukhari, 28 topics and 119 narrations transmitted by the community were identified, and 41 narrations on the topics of purification and prayer were examined. While analyzing the incomplete or incorrect uses stemming from classifications and methods in works that include the phrase, the reasons for al-Bukhari’s separation from the community are analyzed around examples. It was ob-served that, apart from problems related to the chain of transmission, al-Bukhari included different narrations on the same subject, followed the practices of the Companions, considered abrogation or opposing views, and made choices reflecting his sunnah-based approach and legal thought.

Evaluation of the book named "Ishari Interpretations of Verses and Hadiths in Sufi Menakibnames", "Sûfî Menâkıbnâmelerinde Âyet ve Hadislerin İşârî Yorumları" isimli kitabın değerlendirilmesi

This study endeavors to delineate the utilization of media through the lens of Islamic teachings. Within the realm of academia, educators are mandated to adeptly employ instructional materials that are in accordance with contemporary standards and tailored to students' needs. Employing the descriptive approach, this scholarly article expounds on the correlation between pedagogical media theory and the utilization of media as elucidated in the Qur'an and Hadith. Through critical analysis, numerous verses from the Qur'an and sayings of the Prophet Muhammad were discovered to resonate with modern theories regarding the integration of various forms of media, ranging from audio and visual aids to technology-driven multimedia platforms, in educational settings. It is envisaged that upon perusing this publication, educators will gain insights into the significance of media incorporation from an Islamic perspective, recognizing that the strategic use of media can significantly enhance the attainment of educational objectives.

Compendium works constitute an important place among the books compiled in Islamic sciences. A extensive literature has been formed around the literature of abridgments, which began to emerge the third century of Hijri. It is possible to see many examples of this genre in the science of hadīth. As a matter of fact, many scholars have written compendium books on the works in various fields of this science, especially the essential hadīth sources such as the al-Kutub al-sitta. al-Bayhaqī (d. 458/1066), one of the prominent muhaddithis of his time, wrote compendiums of his own works, and other scholars also made compendiums of his voluminous books such as al-Sunan al-kabīr, Shu’ab al-īmān, and al-Hilāfiyyāt. The subject of this study is the determination of the genre of the composition of al-Bayhaqī’s al-Sunan al-saghīr. This is because in the mukaddims written by the muhaqqīqs of this work, a comparison is made between al-Sunan al-saghīr and al-Sunan al-kabīr without considering al-Bayhaqī’s other works, and at the end of the research, the evidence is listed and it is stated that the two books are different from each other by listing the evidences and calling al-Sunan al-saghīr a separate work. The importance of this study will be revealed by accurately determining the type of composition of al-Sunan al-saghīr, which is generally perceived as a miscellany of al-Sunan al-kabīr and about which no detailed research has been conducted. This study aims to determine whether al-Bayhaqī’s al-Sunan al-saghīris a concise or an independent work, taking into account all of his works. For this purpose, each hadīth or piece of information in al-Sunan al-saghīr was scanned in al-Bayhaqī’s books that we have and it was investigated whether it was mentioned in them. Following this examination, the following conclusions were reached: In the introduction of his book, al-Bayhaqī refers to two concise works, al-I’tikād wa al-ḥidāya and al-Sunan al-saghīr, on matters of faith and jurisprud, Muhtasar eserler, İslâmî ilimlerde telif edilen kitapların içinde önemli bir yer teşkil etmektedir. Hicrî üçüncü asırdan itibaren ortaya çıkmaya başlanan muhtasar edebiyatının etrafında zamanla geniş bir literatür oluşmuştur. Bu türün hadis ilminde de örneklerini çokça görmek mümkündür. Nitekim Kütüb-i Sitte gibi başta temel hadis kaynakları olmak üzere bu ilmin çeşitli alanlarındaki eserler üzerine birçok âlim tarafından muhtasar kitaplar telif edilmiştir. Yaşadığı zamanın önde gelen muhaddislerinden Beyhakî (öl. 458/1066), kendi eserleri üzerine muhtasarlar yazdığı gibi başkaları da onun es-Sünenü’l-kebîr, Şu’abu’l-îmân, el-Hilâfiyyât gibi hacimli kitaplarını ihtisar etmişlerdir. Çalışmanın konusu, Beyhakî’nin es-Sünenü’s-sağîr’inin telif türü açısından hangisine dâhil olabileceğinin belirlenmesidir. Çünkü bu esere muhakkikleri tarafından yazılan mukaddimelerde es-Sünenü’s-sağîr ile es-Sünenü’l-kebîr arasında Beyhakî’nin diğer eserleri dikkate alınmadan bir karşılaştırma yapılmakta, araştırmanın sonucunda deliller sıralanarak iki kitabın birbirinden farklı olduğu ifade edilmekte ve es-Sünenü’s-sağîr hakkında müstakil bir eser denilmektedir. Genellikle es-Sünenü’l-kebîr’in muhtasarı şeklinde algılanan ve hakkında detaylı herhangi bir araştırmanın bulunmadığı es-Sünenü’s-sağîr’in telif türünün doğru bir şekilde belirlenmesi, makalenin önemini ortaya çıkaracaktır. Çalışmanın amacı, Beyhakî’nin bütün eserlerini dikkate alarak es-Sünenü’s-sağîr’in muhtasar mı yoksa müstakil bir eser mi olduğunun tespitidir. Bunun için es-Sünenü’s-sağîr’deki her bir hadis ya da bilgi, Beyhakî’nin elimizde bulunan kitaplarında taranarak onlarda geçip geçmediği araştırılmıştır. Bu incelemenin akabinde şu sonuçlara varılmıştır: Beyhakî, kitabının girişinde mükellefin bilmesi gereken itikâdî ve fıkhî konulara dair iki muhtasar esere yani el-İ’tikâd ve’l-hidâye ile es-Sünenü’s-sağîr’e işaret etmektedir. es-Sünenü’l-kebîr ile arasında ciddî bir benzerlik bulunan es-Sünenü’s-sağîr’deki rivayet

Den islamiska rätten vilar på fyra rättskällor. Koranen, som enligt muslimsk uppfattning anses vara Guds bokstavliga och perfekt bevarade Tal är den högsta rättskällan. Koranen tolkas främst med hjälp av en språklig analys av relevanta verser tillsammans med de omständigheter som antas ha framkallat vissa verser. Därefter kommer profeten Muhammeds sunna som utgörs av hans gärning i tal och ageranden. Profetens sunna är bevarad i formen av hadither i diverse hadithsammanställningar. En hadith är i princip en rapport om en historisk händelse, men som vanligtvis relaterar till profetens sunna. Inom den islamiska rättstraditionen har en hel vetenskap utvecklats i syfte att identifiera och särskilja autentiska hadither ifrån fabricerade. Profetens sunna anses bära legislativ vikt och förklara hur koranens påbud och etik ska efterlevas i praktiken. Den tredje rättskällan utgörs av principen om ijma’ (konsensus). När det muslimska samfundet av rättslärda är helt eniga i en fråga om tolkningen av koranen och profetens sunna så anses deras konsensus bära en legislativ tyngd. Den fjärde rättskällan är qiyas (analogislut). Analogislut beskrivs som arketypen för all rättslig argumentation. Det avgörande vid tillämpningen av analogislut är identifierandet av en ratio legis. Ibland omnämns ratio legis explicit i en rättskälla och ibland är den endast implicerad. När ratio legis endast är implicerad så måste den verifieras som en legitim ratio legis eftersom alla ratio legis är ej legitima. Denna verifiering sker med hjälp av maqasid ash-shari’a (shari’ans ändamål). Shari’a anses ämna säkerställa fem övergripande ändamål som är bevarandet av tro, liv, avkomma, förnuft och förmögenhet. Dessa ändamål säkerställer mänskliga intressen nödvändiga för balans och harmoni, både i det världsliga livet som på domedagen. När ratio legis överensstämmer med dessa fem ändamål, så anses den vara legitim. Inom shar

İslâm, insanların toplumdan uzaklaşmaları ve kendilerini tümüyle ibadete vermeleri şeklindeki ruhbanlığı yasaklamış, onlardan dünya ve ahiret dengesini gözetmelerini isteyerek bu doğrultuda bir hayat sürdürmelerini salık vermiştir. Hz. Peygamber de bi`set öncesi ve sonrası yaşadığı çevreye ilgisiz kalmamış; peygamber olmadan önce Hilfü’l-fudûl ve Kâbe hakemliği gibi önemli işlerde görev almıştır. Bu arada da Cahiliye Dönemi’nde yaygın olan kötülüklerden ve günahlardan uzaklaşmak ve tefekkür etmek amacıyla belirli günlerde Hira’da tahannüs (itikâf) yapmıştır. İtikâf, Hz. İbrâhîm ve oğlu İsmâîl (as.) zamanından bu tarafa devam eden bir sünnet olarak bilinmektedir. Hz. Peygamber de Medine’ye hicret ile birlikte şehrin merkezinde bulunan Mescid-i Nebevî’de bir yıl ramazanın ilk on gününde, sonra da birkaç sene aynı ayın orta on gününde olmak üzere her yıl itikâf yapmıştır. Daha sonra ise vefat edinceye kadar ramazan ayının son on gününde söz konusu ibadeti ifa etmiştir. Vefat ettiği yılın ramazan ayında ise yirmi gün itikâfa çekilmiştir. Sahâbe ve Resulullah’ın (sav.) eşleri de hem Hz. Peygamber hayatta iken hem de vefatından sonra itikâf ibadetini gerçekleştirmişlerdir. Allah Resulü (sav.), mescitte ve on gün şeklinde itikâf yapmışken sahâbe ve tâbiîn arasında itikâf mahalli ve süresi ile alakalı farklı görüş ve uygulamalar varid olmuş, aynı durum itikâf âdâbları hakkında da cereyan etmiştir. İşte bu makalede itikâfın İslâm öncesi durumu, kadınların itikâfı, itikâf mahalli ve süresi ayrıca itikâf âdâbı konuları rivayetlere yansıyan tarafları ile ele alınıp incelenmiştir., Islam forbade the priesthood, which means that people stay away from society and worship themselves and it asks to take care of the life of this world and the hereafter and advises them to lead a life in this direction. The Prophet did not remain indifferent to the environmet the lived in before and after the bi`set; before he became a prophet, he took part in important jobs such as Hilfü’l-fudûl and the Kaaba arbitrator. In the meantime, he made tahannus (itikaf) in Hira on certain days in order to get away from the evils and sins that were common in the Age of Ignorance and to contemplate. Itikaf, it is known as a sunnah that has continued since the time of Prophet Ibrahim and his son Prophet İsmâil. The Prophet Muhammed also performed itikaf every year, in the first ten days of Ramadân one year, and then ın the middle ten days of the same month for a few years, in the Masjid an-Nabawi, located in the center of the city, together with the migration to Medina. Afterwards, he performed the worship in the last ten days of Ramadân until his death. In the month of Ramadân of the year in which he died, he retired for twenty days. The sahâbah and the wives of the Messenger of Allah Prophet performed itikaf while he has alive and after his death. While the Messenger of Allah performed itikaf in the masjid and for ten days, there were different views and practies between the sahâbah and the tâbiîn the place and duration of itikaf and the same situation occurred about the manners of itikaf. In this aricle, the pre-Islamic state of itikaf, women’s itikaf, the place of itikaf and its duration, as wel as the issues of itikaf etiquette are discussed and examined with their aspects reflected in the narrations.

Endülüs’te yetişmiş âlimlerden olan Ebû Bekir Muhammed b. Velîd el-Fihrî et-Turtûşî, bid‘atler konusunda yaptığı çalışmalarıyla tanınmaktadır. Turtûşî, kitaplarında bid‘at olarak değerlendirip itiraz ettiği hususları ayet ve hadislerden, sahâbe ve tâbiîn kavillerinden ve önde gelen mezhep imamlarının sözlerinden yararlanarak reddetmektedir. Tahrîmu’l-ğinâ ve’s-semâ‘ da kendisinin bu motivasyonla kaleme aldığı risâlelerinden biridir. Nağme dinlemek, Kur’ân’ın elhân ile okunması, kadının sesi ve kadından nağme dinlenmesi, sûfilerin semâ meclislerinde raksetmeleri, bazı kimselerin tüysüz çocukların yüzüne bakarak tefekkür ettiklerini iddia etmeleri, satranç oynamanın hükmü gibi muhtelif konuları içeren bu risâlede sûfilere yönelik tenkitler öne çıkmaktadır. Müellif sûfileri musiki dinlerken Allah’ı anmak, ortamlarına coşku katmak, dans etmek, kıyafetlerini yırtıp parçalamak gibi davranışlarından dolayı eleştirmektedir. Bu çalışmada Turtûşî’nin bu tenkitleri ve delillerinin ilk kaynakları tespit edilmiş ve eleştirileriyle delilleri mukayeseli olarak incelenmiştir. Çalışma bir giriş bölümü, Turtûşî’yi ve risâlesini tanıtan bir bölüm ve eleştirilerin incelendiği bir bölümü içermekte, tespit ve tenkitlerin yer verildiği sonuç bölümüyle sona ermektedir., Abu Bakr Mohammad b. Walîd al-Fihri at-Turtushi is a prominent scholar on his investigations into religious innovations. (bid‘ah) Turtushi coherently opposes what he consirders to bid'ah in his books, referring to Quranic verses, hadiths, statements from the Companions of the Prophet and Tabi'in, besides sayings of prominent denomination leaders from various schools of thought. One of his remarkable essay written with intent in mind is Tahrîmu'l-ğinâ wa’s-semâ'. With this essay, Turtushi deems wide sprectrum of subjects. Turtushi analyzes the mannerisms of Sufis, such as remembrance activites with melody, dancing, the claim of remembering Allah while looking baby-face boys. Aim of this study is analyzing Turtushi’s criticisms and trying to reach primary sources of his claims and evidences. The study including an introduction, a section offers an outline of Turtushi’s life and his treatise, a section with analysis of his criticisms, and a final section embracing total assessments and critical reviews.

The 3rd/9th century, which has a special place in Islamic sciences, espe-cially the science of hadith, also constitutes a significant turning point in the history of Islam due to the intellectual-political events that took place. Espe-cially with the mihna incident, the reaction of the Ahl al-hadith, which constituted the majority, to both the ra'y-based fiqh understanding and different sects of creed reached its peak in this period. As a result of this reaction, the writing of works reflecting the fiqh and theological thoughts of the Ahl al-hadith has gained tremendous momentum. It is known that hadith sources are at the forefront of these works. Therefore, it is not a coincidence that the best examples of hadith sources, especially al-Kutub al-Sitta were given in this period. In addition to hadith books, stand-alone books written to refute the views of the said groups and that mainly contain theological issues are also the products of this period. These works, which have names such as Kitāb al-Sunnah, Usul al-sunnah, Sharh al-sunnah, Kitāb al-Tawhid, and which constitute a comprehensive literature, are called Kitāb al-Sunnah because they emphasize the path adopted by the Prophet and the Companions. It is seen that these books, which are the continuation of the treatises written in the 2nd/8th century and aiming to build a belief based on transmission, include almost all the theological debates of the period and present a more systematic structure. For this reason, Kitāb al-Sunnahs are noteworthy in terms of showing the de-velopment of the method of copyright in the Ahl al-Hadith. One of the scholars who contributed to the literature mentioned above is Muhammad ibn Nasr al-Marwazī. Marwazī, who was born at the beginning of the 3rd/9th century and died at the end of the 3rd/9th century, received hadith from almost all the authority scholars of the period. In addition to his competence in hadith science, he was considered one of the important names of the Shafi&, Hadis ilmi başta olmak üzere İslâmî ilimler açısından özel bir yeri bulu-nan 3./9. asır, yaşanan fikrî-siyâsî olaylar nedeniyle de İslâm tarihinde önemli bir dönüm noktasını teşkil etmektedir. Özellikle mihne hadisesiyle birlikte ehl-i hadîsin hem re’y eksenli fıkıh anlayışına hem de farklı itikâdî fırkalara olan tepkisi, bu dönemde zirveye ulaşmıştır. Bu tepkinin sonucu olarak ehl-i hadîsin fıkhî ve itikâdî düşüncelerini yansıtan eserlerin kaleme alınışı büyük bir hız kazanmıştır. Söz konusu eserlerin başında ise hadis kaynaklarının geldiği bilinmektedir. Dolayısıyla Kütüb-i Sitte başta olmak üzere hadis musannefâtının en temel örneklerinin bu dönemde verilmiş olması tesadüf değildir. Hadis kitapları dışında, ağırlıklı olarak itikâdî konuları içeren ve mezkûr gruplara reddiye amacıyla kaleme alınan müstakil kitaplar da aynı dönemin ürünleridir. Kitâbü’s-Sünne, Usûlü’s-sünne, Şerhu’s-sünne, Kitâbü’t-Tevhîd gibi isimler taşıyan ve geniş bir literatür oluşturan bu eserler, Hz. Peygamber’in (s.a.v.) ve sahâbenin itikatta benimsediği yola vurgu yapmaları nedeniyle Kitâbü’s-Sünne ortak adıyla anılmıştır. Aslında 2./8. asırda telif edilen risâle niteliğindeki eserlerin devamı olan ve nakil eksenli bir itikat inşasını amaçlayan bu kitapların, dönemin itikâdî tartışmalarının hemen hemen tamamını içerdikleri ve daha sistematik bir yapı arz ettikleri görülmektedir. Bu nedenle Kitâbü’s-Sünne’ler, ehl-i hadisin telif metodunun gelişimini göstermesi bakımından dikkate değerdir. Söz konusu literatüre katkı sağlayan âlimlerden biri de Muhammed b. Nasr el-Mervezî olmuştur (öl. 294/906). 3./9. asrın hemen başında doğup, sonlarında vefat eden Mervezî, dönemin hemen hemen tüm otorite âlimlerinden hadis almış ve hadis ilmindeki yetkinliğinin yanında sonradan intisap ettiği Şâfiî mezhebinin de önemli isimlerinden biri sayılmıştır. Müellifinin fıkhî birikiminin en önemli göstergelerinden olan Kitâbü’s-Sünne, mensup olduğu literatür içerisinde ayrı bir yere sahiptir. Zira Mervezî, bir kıs

The meaning of family harmony is that the marital relationship of man and woman is stable.  As such, every member of it, be it an agricultural or an industrial society, is bound by its decisions.  And the basis of social stability is family harmony.  In a society in which there is no restriction on the relationship between men and women, children are not an integral part of the family and elders are not respected, the society is prone to sexual immorality and criminal negligence, devoid of compassion and mercy and devoid of human compassion.  goes Family disorder is also the cause of the current social chaos, irresponsibility in sexual relations, frequent divorces, restraint of reproduction and lack of respect for the elderly are the evils that have destroyed stability and peace.  In this article, the thesis writer will close his pen "in the light of the principles of Islamic teachings on maintaining the structure of the family system in the 21st century.

The societal progress of any community is undeniably intertwined with the vitality and dynamism of its education system. Education serves as the foundation for the acquisition of knowledge, values, and skills, enabling individuals to actively contribute to society. Over time, the educational system has witnessed significant advancements and achieved commendable milestones, ultimately striving for perfection. In the modern educational landscape, educational institutions and teachers have access to various educational methods, activities, rules, advanced equipment, and facilities that play a pivotal role in the teaching and learning processes. Islam, as a comprehensive and all-encompassing religion, has provided guidance for every aspect of life, including education. The Prophet Muhammad (peace be upon him) exemplified practical teaching methods that remain applicable and relevant even today. This article aims to briefly examine the teaching methods of an Exemplary Teacher employed by the Prophet Muhammad (PBUH) and elucidate their potential significance in the contemporary teaching process. By understanding and incorporating these methods, Muslim educators can enhance their pedagogical approaches, aligning them with the timeless teachings of the Prophet Muhammad (PBUH). This exploration will contribute to the ongoing discourse on effective instructional strategies and their harmonization with Islamic principles, thereby fostering a comprehensive and holistic educational environment.

Islam is a complete code of life. There are five true sources that serve to derive Islamic law and jurisprudence to regulate the vital life chores of world. These Islamic sources include Quraan, Hadith, Ijtehad (Progressive reasoning), Ijma (consensus) and Qiyas (analogy). Among these Quran and Hadith find the supreme authority. Hadith further explains the sayings and acts of Hazrat Muhamad (peeace be upon him) that are greatly vital to address the various issues rising from various orientations of day to day life. Amidst all the fields of Hadith, the interpretation of Hadith is the most crucial. A great attention and care is exercised in this regard because it can either annihilate the real meaning or can comprehend it to its upright status. In this article, fully focused study is undertaken to explain the importance of Hadith science and its functions in human society. Examples from the text and related arguments have been presented to clear the understanding of the common reader.

İbn Hacer, Buhârî’nin hadislerde geçen garîb lafızları garîbu’l-Kur’ân alanının verileriyle açıkladığını, bu vesileyle Kur’ân ve hadisin tefsirini/şerhini birlikte gerçekleştirdiğini belirtmektedir. Nitekim “Buhârî’nin fıkhı bâb başlıklarındadır.” söyleminin de bu çerçevede düşünülmesi mümkündür. Dolayısıyla Buhârî’nin rivayetine yer verdiği âyeti veya rivayette yer alan âyeti açıkladığı, bu anlamda bir tür tefsir faaliyetinde bulunduğu ihsas edilmektedir. Bu araştırmada söz konusu yaklaşımlar ve Sahîh’in tefsir yoğunluğu sorunsal addedilerek cevap aranmaktadır. Öncelikle Sahîh-i Buhârî’nin ayırt edici nitelikleri ve bu niteliklerden mülhem tefsir ilmiyle ilişkisi ortaya konulmuştur. Buhârî’nin, rivayetleri ale’l-ebvâb tertip usulüne göre vermesinden, eserinin câmi‘ türüne ait olmasından, rivayetler arasında tercihte bulunup mezcetmesinden, filolojik tahlillere yer vermesinden ve bâblar/tercemeler üzerinden tercihlerini ortaya koymasından hareketle tefsir faaliyetlerinde bulunduğu çıkarımına ulaşılmıştır. Ayrıca eserinde rivayetle âyet arasında ilişki kurduğu, ortak paydalara işaret ettiği, muğlak ifadeleri veya garîb kelimeleri şerh/tefsir ettiği görülmüştür. Bununla beraber eserin tefsir ilmiyle doğrudan ilişkili kitâbları tespit edilmiş, bu vesileyle aralarındaki ilişki tahkim edilmiştir. Bed’ü’l-Vahy, Enbiyâ, Tefsîr ile Fedâilü’l-Kur’ân bölümlerinin doğrudan tefsir ilmiyle ilişkili olduğu, yoğun bir şekilde tefsir bilgisi ve tefsir faaliyeti içerdikleri sonucuna ulaşılmıştır. Bu bölümlerin kitâb isimleri ve bâb başlıkları tefsir ilmi açısından değerlendirilmiş, ulaşılan veriler sayısal ve oransal olarak kaydedilmiştir. Çalışma boyunca tarihsel veri analizi ve veri dökümü yönteminin kullanıldığı belirtilmelidir. Araştırmanın sonucunda Buhârî’nin, Bed’ü’l-Vahy bölümünde 16, Enbiyâ bölümünde 332, Tefsîr bölümünde 1514 ve Fedâilü’l-Kur’ân bölümünde ise 10 âyet olmak üzere toplamda Kur’ân’ın %30’una dair tefsir faaliyetinde bulunduğu, eserde dağınık halde bulunan tef, Ibn Ḥajar states that al-Bukhārī explained the unfamiliar words (gharib) in the hadiths with the knowledge of the field of the Gharīb al-Qur’ān, thus realizing the exegesis/interpretation of the Qur’ān and hadith together. It is possible to consider the statement ‘al-Bukhārī’s fiqh is in the titles of Bâb’ in this context. Therefore, it is implied that al-Bukhārī explains the verse that he narrates or the verse in the narration, and in this sense, he performs a kind of exegesis. In this study, these approaches and the tafsīr intensity of the Saḥīḥ are considered problematic and an answer is sought. In this respect, firstly, the distinctive features of Saḥīḥ al-Bukhārī and its relationship with the tafsīr based on these features have been revealed. It has been inferred that al-Bukhārī engaged in tafsir activities based on his method of arranging the narrations ale al-abwab/chapters order, the fact that his work belongs to the genre of jami‘, his preferences among the narrations, his philological analyses, and his preferences over al-abwab. In addition, it was observed that he established a relationship between the narration and the verse, pointed out the common denominators with the verse, and commented on ambiguous expressions or unfamiliar words in his work. Also, the books of the work directly related to the tafsīr have been identified and the relationship between them has been strengthened. It has been concluded that the chapters of Bed’u al-Waḥy, Anbiyā, Tafsīr and Fedāil al-Qur’ān are directly related to the tafsīr and contain intensive tafsīr information and exegesis. The book names and chapter titles of these chapters were evaluated in terms of the tafsīr, and the data obtained were recorded numerically and proportionally. It should be noted that historical data analysis and data transcription methods were used throughout the study. As a result of the research, Bukhārī’s exegeted of 30% of the Qur’ān in total, including 16 verses in the chapter of Bed’u al-Wa

This article examines a hadith text that illustrates the complicated interactions between Christian and Islamic sacred spaces in the early period of Islamic rule in the Near East. In this narrative, the Prophet Muhammad gives a group of Arabs instructions for how to convert a church into a mosque, telling them to use his ablution water for cleansing and repurposing the Christian space for Muslim worship. Contextualizing this narrative in terms of early Muslim-Christian relations, as well as late antique Christian religious texts and practices, my analysis compares this story with Christian traditions regarding the collection and usage of contact relics from holy persons and places. I argue that this story offers an example of early Islamic texts' engagement with, and adaptation of, Christian literary themes and ritual practices in order to validate early Islamic religious claims.

Islam religion is generally alleged to be responsible for the degrade status of women in Islamic society. This paper is a sincere attempt to show that the real Islamic teaching i.e., the teaching of Qur’an and Hādith is not responsible for the degraded and inferior status of the Islamic women, rather it is the lack of the practice of the teaching of the Qur’an and Hādith on the one hand and the practice of the teaching of the ideology of the philosophy of Plato and Aristotle on the other hand led to the degraded and inferior status of women.

Traditionally, atheists used philosophical arguments to deny the existence of God and to defame religions. New atheists have added scientific, moral, and historical arguments to make atheism more attractive and appealing to the intellectual mind. Moreover, they use aggressive language to deny the existence of God and eradicate the role of religion in all spheres of life. This is a qualitative study in which the atheists’ ideology about free will is analyzed from an Islamic perspective. For this purpose, data is gathered from primary sources; books, articles, and online sources. Sam Harris has discussed the atheist ideology in depth about free will. According to Harris God does not permit free will to humans and free will is an allusion. However, Islamic ideology expresses that every human is free to choose his way of life. God has directed humanity to do good deeds and to avoid evils and sins. Now, it depends on the human which way he/ she adopts. The reward for good deeds is paradise whereas the punishment for bad deeds is hell. This ideology is logical and rational in scientific and philosophical paradigms. In this way, the atheistic position that man has no free will is irrational and illogical.

Frågan om hur mycket vi kan veta om den historiske Muhammed har länge sysselsatt islamhistoriker, och skapat hård debatt. Inte mycket har skrivits om forskningen och debatterna om Muhammed på svenska eller andra nordiska språk de senaste årtiondena. I denna artikel vill jag lyfta fram något av den internationella forskningen och visa på några av de källor och metoder som används för att bättre förstå islams tidigaste historia. Jag har valt att analysera traditionen om hur Muhammed skickade några av sina anhängare till Abessinien för att de skulle undkomma förföljelserna från de icke-troende i Mecka. Två typer av källor analyseras. Dels diskuterar jag några versioner av berättelsen om den Abessinska migrationen ur olika Muhammedbiografier. De äldsta versionerna av detta material kan daters till sekelskiftet 699–700, alltså 70–80 år efter den händelse som beskrivs. Under denna tid kan berättelserna om profeten och hans liv ha bearbetats mycket, och vi kan inte vara säkra på att de återger en historisk verklighet. Det materialet kompletteras i denna studie av en ḥadīth som bara antydningsvis berör migrationen till Abessinien, men som visar på en mindre smickrande sida av förhållandet mellan migranterna och de som stannade kvar i Mecka, och därför kan antas bekräfta att migrationen ägde rum., The question about how much we can know about Muhammad as an historical person has engaged historians of Islam for a long time and created fierce debate. In Swedish or other Nordic languages not much has been written about this research and the related debates. In the present study, I want to draw attention to some of the international research and point at some of the sources and methods used to understand the earliest history of Islam. I have chosen to analyse the tradition about Muhammad’s sending of his companions to Abyssinia to help them escape from the persecution of the non-Muslims there. Two types of sources are analysed. Some versions of the Abyssinian migration from various biographies about Muhammad are discussed. The earliest of these can be dated to the turn of the eighth century CE; about 70–80 years after the events described. During this time, the stories about the Prophet would probably have been shaped by the interests of the later community, and we cannot be sure that they relate a historical reality. Therefore, this material is supplemented in the present study, by a ḥadīth which only in passing refers to the Abyssinian migration, but which manifests a less flattering side of the relationship between the migrants and those Muslims who stayed in Mecca. Thus, it can be concluded that it confirms that the migration actually took place.

This research is in the study of the science of rhetoric, as it studies the subject of analogy and metaphor between consideration and application Of detectives talking about them, but did not Taht soft and accurate. This research aims to introduce the reader to the meaning of the Arabic term and its meanings, and to touch the reader himself The breadth of the language of the Holy Qur’an and the Noble Hadith: Knowing the terms of simile and metaphor in them. The research relied on the inductive method in tracking sections and issues, then it was presented with examples with their explanation, This research is in the study of the science of rhetoric, as it studies the subject of analogy and metaphor between consideration and application Of detectives talking about them, but did not Taht soft and accurate. This research aims to introduce the reader to the meaning of the Arabic term and its meanings, and to touch the reader himself The breadth of the language of the Holy Qur’an and the Noble Hadith: Knowing the terms of simile and metaphor in them. The research relied on the inductive method in tracking sections and issues, then it was presented with examples with their explanation

Concerning the position of women, Annie Besant described it as it is lone in the last twenty years that Europe has recognized the right of women to property, at the same time Islam has sanctioned this right from all times. It is malign to say that Islam advocates that women have no souls (Beasant, 1932). Women's empowerment is a boiling concern that is debated on every platform of the world. Despite these international and national initiatives, the position of women at the grassroots women is considered a burden in the family in various countries of the world. In the context of women's empowerment, the teachings of Islam are evident and clear and these teachings of Islam have paid much focus on the subject of women empowerment. In Islam, much emphasis has been given to the rights and duties of women. In this context, Allah has revealed the entire Sura known as Sura-Al- Nisha Surah number 4. This Sura significantly focuses on the subject of women and their share in the property that their parents leave. In addition to this, there are various verses in the other Suras of the Noble Quran which focus on the rights of women. There are also some authentic narrations of the Prophet Muhammad (PBUH) mentioned in the various books of Hadith which directly or indirectly emphasize women's empowerment. The present study aims to highlight the notion of women's empowerment in the context of Islamic teachings.

El artículo es un estudio de la vida cultural y científica en las ciudades más importantes del Magreb durante la época medieval, como Tremecén, Fez y Túnez. En el siglo XIII d.C., Bugía se convirtió en un refugio para los eruditos y juristas andalusíes, especialmente con la intensificación de la conquista cristiana en la península ibérica. Estos recién llegados tuvieron un importante papel en la transmisión del legado científico y literario, ya que algunos de ellos dejaron constancia de sus aportaciones para la vida, en nuestro caso, de la ciudad de Bugía, como Ibn al-Abbār al-Andalusī (fallecido en el 658 H.) en su libro al-Takmila li-kitāb al-ṣila y Abū al-‘Abbās al-Gabrīnī (fallecido en el 704 H.) en su libro ‘Unwān al-dirāya. Vamos a presentarlos y analizar de forma estadística su papel en el estímulo del movimiento intelectual y científico en la ciudad de Bugía., The article is a study of the cultural and scientific life in important cities of the Maghreb during the medieval times, as Tlemcen, Fes, and Tunis. By the 13th century A.D., Bejaia became a refuge for Andalusian scholars and jurists, especially with the intensification of the Christian conquest in the Iberian Peninsula. These new arrivals had a significant scientific and literary legacy, as some of them recorded the contributions of the Andalusian elite in Bejaia, such as Ibn al-Abbār al-Andalusī (died on 658 H.) in his book al-Takmila li-kitāb al-ṣila and Abū al-‘Abbās al-Gabrīnī (died 704 H.) in his book ‘Unwān al-dirāya. We are going to introduce them and analyse statistically their roles in stimulating the intellectual and scientific movement in the city of Bejaia.

This chapter studies Zaydite ḥadīth scholarship, including the collection, transmission and use of the specific Zaydite corpus of ḥadith literature as well as Zaydite scholars' engagement with Sunni ḥadīth. It surveys the collection of Zaydite ḥadīth by members of the 'school of Kūfa', who compiled a corpus of primarily legal Traditions that were transmitted by members of the ahl al-bayt, that is, descendants of the Prophet Muḥammad. It then analyses how scholars of the emerging scripturalist Nāṣiriyya school and the rationalist Qāsimī-Hādawī school relied on this material in their theological and legal thought. We argue that Zaydī scholars increasingly used Sunni ḥadīth as authoritative sources in their legal literature. During the fourth/tenth century, Zaydite scholars in the city of Rayy and northern Iran incorporated significant portions of Sunni material in their collections of ḥadīth (Amālī), with which they became acquainted in the framework of their formation in Ḥanafī law. Among their Yemeni co-religionists, Sunni ḥadīth remained widely unknown until the sixth/twelfth century. This changed, however, with the transmission of literature from northern Iran as well as increasing contacts with scholars patronised by the Sunni dynasties of Yemen. From the ninth/fifteenth century onwards, a new Zaydite trend rose in Yemen that has been labeled by Michael Cook and others as the ‘Sunnisation’ of Zaydism. The protagonists of this inner-Zaydite reform movement propagated a focused study of the primary sources, that is, apart from the Qurʾān, the corpus of Sunni ḥadīth.

This article studies the ḥadīth qudsī, “God said: I have prepared for my pious servants that which no eye has seen, no ear has heard, no human heart has conceived (aʿdadtu li-ʿibādī al-ṣāliḥīn mā lā ʿaynun raʾat wa-lā udhunun samiʿat wa-lā khaṭara ʿalā qalbi bashar)” (Hammām b. Munabbih > AbūHurayra > the Prophet). After briefly discussing Hammām’s Ṣaḥīfa and the eschatological narratives found in it, I address the late-antique contexts in which the saying is embedded. I then proceed to propose a chronology, based on an isnād-cum-matn analysis, of the various versions in which the saying circulated up to ca. 250 AH. The paper concludes by highlighting the promise of studying the sensory history of early Islam, a history that largely remains to be written.

Includes bibliographical references and index., Introduction-- 1. Muslim Commentarial Practices -- 2. The Life of Zakariyyā al-Anṣārī -- 3. The Iḥkām and the Rhetoric of the Sufi Commentary -- 4. Fanning the Fire of Legal Change with the Mukhtaṣar-Sharḥ Bellows -- 5. The Legacy of al-Anṣārī -- Conclusion: Commentary, Canonization, and Creativity: A New Case for the "Era of Commentaries and Supercommentaries" -- Bibliography -- Index.

Almost all of Alisher Navoi's works contain verses and hadiths, Islamic wisdom, and mystical views, including Waqfiya, Arba'in, Sirojul Muslimin, Munojat, and Risalai Tiyr Andokhtan. Among Navoi's works on religious themes, Arba'in is significant in that it is devoted to the interpretation of hadiths. This work is a poetic interpretation of 40 popular hadiths written under the influence of Abdurahman Jami's Chihl Hadith.

Teaching is a great status. He who learns and teaches in the way of truth will be glorified by the people and the Creator, and will be exalted. The spirituality and traditions of each nation are reflected in the literature of that nation. To know the status of watermelon, you need to know the literature of the people. This article discusses the reflection of the status of a teacher in Uzbek literature, the level of the status of a teacher. Thoughts about the teacher were expressed, first of all, in the works of Alisher Navoi, the flower of our classics, as well as in the first Uzbek novel "Last Days" and the national epic of our people "Alpomish" with a thousand-year history.

This research aims to discuss the hadith of Muhammad Prophet about benefits of chemicalcompounds contained in honey. The research method used in the processing of takhrij and syarah hadith is a qualitative method with chemical analyses. The result and discussion of this research is many benefits of honey for body and useful as medical treatment of several disease. The conclusion of this research is takhrij and syarah hadith of Muhammad Prophet about honey with chemical analyses have been tested so itcan be used in accordance with the recommended Prophet Muhammad .

The purpose of this research is to discuss the hadith of the Prophet. about the harm associated with chemical fertilizers. This research method is qualitative through the takhrij and sharah hadith approaches. The results and discussion of this study is that there is a negative impact on chemical fertilizers for survival when used in the long term. The conclusion of this research is takhrij and sya rah hadith of the Prophet. A bou t mudharat, to minimize harm or things that bring harm with other solutions whose benefits are greater than the harm.

The purpose of this research is to discuss the hadith of the Prophet SAW. About the benefits of eating shallot. This research method is qualitative through the takhrij and syarah hadith approaches with chemical analysis. The result of the discussion of this research is that shallot that have been consumed for a long time have nutritional content, chemical active substances, and metabolites substances that are beneficial to health. The conclusion of this research is takhrij and syarah hadith of the Prophet SAW. about consuming shallots with chemical analysis has a chance in suggesting that consuming shallot is useful for treatment.

The purpose of this research is to discuss the hadith of the Muhammad Saw. about the prohibition of alcohol or khamr. This research method is qualitative through the takhrij and sharah hadith approaches with chemical analysis. The results and discussion of this study is that alcohol is one of the alkane derivatives containing hydroxyl groups with the general formula CnH2n+2O which is colorless, volatile, and flammable. The uses of alcohol are very diverse, including as a raw material for making formaldehyde, solvent for drugs, purification (sterilization), various chemical analysis reagents, and others. Besides the benefits of alcohol, there is also the negative impact of consuming alcohol, namely causing mental disorders, cirrhosis in the liver, and even death. The conclusion of this research is takhrij and syarah hadith of the Muhammad Saw. regarding the prohibition of consuming alcohol or khamr because of its more negative effects and its intoxication by chemical analysis.

The purpose of this study was to discuss the hadith of the Prophet Muhammad about eating excessive petai. The qualitative research method uses the takhrij and sharah hadith approaches with chemical analysis. The results and discussion of this study are the dangers arising from excessive petai consumption. The conclusion of this study is the takhrij and syarah hadith of the Prophet SAW regarding the excessive prohibition of the compounds it contains based on chemical analysis.

In philosophy, this article says that the role of our national values in the education of young people can be approached through the scientific heritage of our great scholars. It also focuses on Islam and its holy book, the Koran, and the role and importance of hadiths. To describe them, the concept of spirituality, national values is used. In the framework of the idea of "New Uzbekistan - a new worldview", the President of the Republic of Uzbekistan named 2021 the Year of Supporting Youth and Strengthening Public Health. It has always been to draw the attention of scholars to the formation of the spirituality of the youth on the basis of national values.

This article explains how ancient customs and traditions acted on raising and upbringing children. And also to create a family today, parents should not be limited only by the requirements of modern life, but also meet the requirements of Sharia in due time. Since spiritual understanding in the family of children increases their moral qualities and worldview, which is one of the main directions in state policy.   &nbsp

This study enumerates Islamic laws regarding women rights throughout the extent of Quran and Hadith in the principal origins of Islam. It highlights toward gender equity and women rights. Islamic principles consistently accord with nature of man and woman and think about their intrinsic contrasts. Islam has ensured people (both men and women) human rights and obligations associated with them as people in an equivalent degree. What Islam ensures usually not get conveyed into solid actions because of dominant communal and ethnic standards and in context of social and cultural relations. The basic estimations of Islam ostensibly advance and respect the status of women in the public eye. Islam gave freedom to Muslim women by allowing them equivalent rights as similar to their male partners, as demonstrated by the Prophet Mohammad ??? ???? ???? ???? (PHUH) [women are identical parts orsisters in relation to men]. Numerous adamant translations of Islamic messages and practices of a larger number of Muslim societies unfortunately disagree the primary origin of women rights as well as gender equalities. Besides, it is falsly realized that Muslim females particularly are in retrograte position and are also mistreated by religion Islam as compare to non-Muslim women who are observed as liberated, modernized and forward. Thusly, this article focuses to distinguish how religion Islam has provided women their rights, liberty, equality and respect.

Many books about religious sermon for Jumat prayer contain many hadiths and are popular among khatib (preachers). Ideally, the hadiths derive from standard books of hadith written by recognised imams. However, some authors incorporating hadiths into the religious sermon books neglect therules of hadith quotation. They include hadith without attaching hadith resources (transmitters). As a result, the hadiths doubtful in terms of authenticity and validity. As the religious sermon books become vouge among khatib (preachers), many khatibs uncritically quote the hadiths and deliver them to jamaah during Jumat prayer. This paper aims to examine the method of the hadiths incorporation and their authenticity in the religious sermon book of Materi Khotbah Jumat Setahun written by Ahmad Yani. This book is selected as it becomes vogue among khatib (preachers). This study constitutes library research employing hadith science approach as data analysis. The findings of this study are presented descriptively and qualitatively. This paper finds that firtsly, the writer of the book partly comply with the methods of hadith quotation as required by ilmu hadith (the prophet tradition science). Secondly, the authenticity of the hadith the author quotes varies from shahîh, hasan, dhaîf, and laysa bihadith. However, the hadith that shahîh (authentic) outnumbers the others, i.e. 34 out 49 hadiths examined are authentic (69%). This paper recommends that the book of Materi Khotbah Jumat Setahun is appropriate for khatib guidance in delivering religious sermon for Jumat prayer.

Hadith is often also considered as "revelation" because it does not come from the passions of the prophet. So because he also comes from a transcendent substance, his values ​​also have similarities to those of the Quran even though the process of testing the authenticity of hadith has to go a long way. One of the values ​​it has is that it is loaded with scientific signs. There are many hadiths that command Muslims to do and stay away from something, but we often ask the reason behind it, with scientific explanations, the commands and prohibitions can be understood well. This study only discusses prohibitions related to food in terms of ways, sources, and places with certain hadiths. The method used in this research is qualitative with text analysis approach. The conclusions generated in this study are scientific factors from the prohibitions related to these hadiths for the health of the body for a long time, Hadits kerap kali juga di anggap sebagai ”wahyu” karena ia bukan berasal dari hawa nafsu nabi. Maka karena ia juga berasal dari zat yang transenden nilai-nilai yang dimilikinyapun memiliki keserupaan seperti yang dimiliki Quran meski proses pengujian otentisitas hadits harus melalui jalan panjang. Salah satu nilai yang dimilikinya adalah sarat dengan tanda-tanda ilmiah. Banyak hadits yang memerintahkan muslim unutk melakukan dan menjauhi sesuatu namun kerap kali kita bertanya akan alasan dibalik itu, dengan penjelasan sains perintah dan larangan itu dapat dimengerti dengan baik. Penelitian ini hanya membahas pada larangan yang berhubungan dengan makanan dari sisi cara, sumber, dan tempat dengan hadits-hadist tertentu saja. Metode yang digunakan dalam penelitian ini adalah Qualitative dengan pendekatan analisis teks. Kesimpulan yang dihasilkan dalam penelitian ini terdapat factor ilmiah dari larangan-larang terkait hadits-hadits tersebut untuk kesehatan tubuh dalam waktu lama

I de arabiske lande har Covid-19, ligesom andre steder i verden, ført til restriktioner af den religiøse praksis, bl.a. i form af periodevis lukkede kirker og moskeer. Ligeledes har religiøse autoriteter med henvisning til religionen deltaget i debatten om Covid-19’s betydning og håndtering. På denne baggrund analyseres i denne artikel, hvordan religiøse argumenter bekræfter henholdsvis udfordrer de arabiske staters håndtering af Covid-19 i foråret 2020, og hvordan disse afspejler samspillet mellem stat og religion. Mens staterne gør brug af sundhedsvidenskabelig og sekulær argumentation, identificeres tre positioner blandt religiøse autoriteter: de, der støtter op om og med henvisning til religionen legitimerer staternes håndtering af Covid-19; de, der finder alle svar i religionen og undgår at tale om politik; og de, der afviser og mistænkeliggør statens linje. Således afspejler debatten om håndtering af Covid-19 i de arabiske lande gængse religiøse positioner i spørgsmålet om religionens rolle i samfundet.

This study explores the issue of usury from the point of view of the hadith of the prophet. For the sake of finding supporting data against the argument that usury is not justified in Islamic law. This study uses a hadith science approach and various kinds of scientific approaches as supporters to understand the content of the hadith about usury. In this study, the authors found that before this study many criteria and benchmarks for usury were found in relation to buying and selling, exchanging, saving and borrowing, and knowing the laws of usury transactions clearly. Of course, studies on usury have been written by many Islamic law researchers, including Abdul Gofur with the theme of the concept of usury in the Koran, Riya Rohma Setyawati et al with the theme of usury in the view of Islam, Miriam So Phia with the theme of usury in Islamic jurisprudence, Abdurrahim Abdul Hamid al-sa'ati with the theme al-'illah al-Iqtishadiyah li tahrim al-Riba al-Nasiah wa al-Fadhl. Nevertheless, the author has its own uniqueness in examining the issue of usury in terms of the methods and approaches applied in this study. The approaches applied in this research include: First, the author uses a hadith science approach in conducting research, in order to be able to explore and explore the context of the prophet's hadith accurately. Second, the author uses various scientific approaches that can be a sharp tool in realizing an objective research.   Abstrak Penelitian ini mendalami persoalan riba dari sudut pandangan hadis nabi. Demi ditemukannya data penguat terhadap argumen riba itu tidak dibenarkan dalam syariat Islam. Kajian ini menggunakan pendekatan ilmu hadis dan erbagai macam pendekatan ilmia sebagai pendukung untuk memahami kandungan hadis tetang riba. Pada penelitian ini penulis menemukan bahwa sebelum penelitian ini telah banyak ditemukan kriteria dan tolak ukur riba dalam kaitannya dengan jual beli, tukar-menukar, simpan pinjam, serta mengetahui hukum transaksi riba s

This article analyzes the contribution of our great compatriot Hakim At-Termizi to the science of hadith, and the works of the author devoted to the science of hadith. It also provides an overview of the basic concepts that the commentator interprets in hadiths.

This article reveals the mythology of Sufi sects in Central Asia in the XVI century, the content and essence of mysticism, as well as its role in the socio-political life of society and the state. The article also analyzes the work of “Lamahot”, one of the rare sources reflecting the life and activity of famous Central Asian representatives of the yassavian sect, as well as its importance in studying the history of mysticism.

Denna uppsats handlar om den muslimska kvinnans ställning inom islam och hur den har förändrats genom historien. Det är genom historisk kunskap om islam i allmänhet och kvinnans roll i synnerhet, som vi kan förstå vår samtids attityder, tankar och normer kring den muslimska kvinnan. Uppsatsen handlar också om hur kvinnans funktion som imam kan komma att påverka roller och attityder inom islam. I uppsatsen möter vi två blivande kvinnliga imamer i en intervju. I samtalet med dem framkommer deras syn på den plats de verkar i och vad de arbetar för i ett försök att förändra och vidareutveckla delar av den religion de tillhör. Religion har alltid intresserad oss där av valet i att studera människa-kultur och religionsprogrammet. Att vi just har kvinnan inom islam till vår c-uppsats beror på dagens laddade situation i hur hon utövar sin religiösa ställning, vad gäller till exempel hennes klädsel eller bruk och seder som hör till. Vi är två kvinnliga studenter där den ena är född i en kristen familj och den andra i en muslimsk familj. Dock inte praktiserande inom religionerna. Hur det kom sig att vi just ville skriva om detta ämne beror på att vi har vänner som är högt praktiserande och vi stött på att de hamnat i olika dilemman på grund av deras religiösa utövande i samhället.