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Gog and Magog are portrayed in the Quran as two malevolent forces that once wreaked havoc on earth and will reappear near the end of time. Hadiths elaborate their natures and actions and served as the principal source for premodern Muslim treatment of the two. In the modern period, Gog and Magog have, besides remaining objects of Quran exegesis, received considerable attention from apocalyptic writers. This article contributes to current scholarship on the modern Muslim discourse on Gog and Magog by examining the views of some notable Sunnī Quran commentators, which have thus far been almost entirely neglected. I show that they adopt either a literal interpretation, whereby Gog and Magog are understood as certain humans, or a metaphorical interpretation, whereby they are conceived as symbols of various phenomena. I also survey, in contrast to most previous researchers, the ideas of several non-Arab writers, especially the Trinidadian Imran Nazar Hosein (b. 1942), author of several apocalyptic works, including a book on Gog and Magog and their dominance in today’s world. My discussion highlights the remarkable diversity of perspectives among Muslim scholars as well as the tendency to demythologize Gog and Magog by either avoiding hadiths or understanding them in light of contemporary circumstances. [ABSTRACT FROM AUTHOR]

Kaff al-raʿāʿ ʿan muḥarramāt al-lahw wa-l-samāʿ is an influential treatise on the legal status of music and other recreational activities written by the Shāfiʿī Ibn Ḥajar al-Haytamī (d. 974/1567) in 958/1551. This article offers the first analysis of this "treatise against recreation". Ibn Ḥajar al-Haytamī argues for the impermissibility of most musical activities on the basis of the Qurʾan and Hadith, the consensus of the ʿulamāʾ (particularly from his Shāfiʿī school), and the incompatibility of recreation (lahw) and piety. These arguments are forged in response to claims found in more permissive texts by the Ẓāhirīs Ibn Ḥazm (d. 456/1064) and Ibn al-Qaysarānī (d. 507/1113) and the Mālikī Muḥammad al-Shādhilī al-Tūnisī (d. 882/1477). I suggest that it is Ibn Ḥajar's negative attitude to lahw that underlies his restrictive views on music, highlight the gendered element in this attitude, and observe that attitudes to recreation are not interchangeable with affiliation to Sufism. [ABSTRACT FROM AUTHOR]

Prophetic medicaments are mentioned in hadith literature, which records the sayings, actions, and approvals of the Prophet Muhammad. His teachings and practices serve various functions, including guidance on maintaining good health and treating illnesses. Historically, one of the well-known Prophetic medicaments found in Malay medical manuscripts is reciting prayers as protection against illness, to cure diseases, and for good health derived from hadith texts. Thus, this article delves into analyse of the Prophets' prayer medicaments practiced in Malay medical treatment by focusing on the Kitab Tib MSS1653 manuscript. The study is descriptive library research by applying the qualitative content analysis method. The data was then analysed by using inductive, deductive, and comparative methods between hadith and Malay medical practices in healing diseases. The result shows that 17 hadiths were mentioned as prayer recitations in this manuscript and practiced by the Malay community in their medical treatment. It is proof that Prophetic prayer medicament and Malay medical treatment are important and complement physical treatments by reciting prayers and seeking divine assistance as integral parts of the healing process. [ABSTRACT FROM AUTHOR]

In 2018, Ministry of Home Affairs (MOHA) of Malaysia issued the Guideline for Writing and Publishing Hadith Texts (Garis Panduan Penulisan dan Penerbitan Teks Hadith) through Hadith Review and Assessment Committee (HRAC) to ensure high-quality hadith texts. A survey of 61 industry representatives revealed a moderate compliance level with a mean score of 2.69. This study uses quantitative methods, including descriptive and inferential analysis, to identify factors influencing compliance. Ten factors were measured, such as guideline characteristics, author/editor bias, publication type, company orientation, promotional strategies, guideline producer, law enforcement impact, training, incentives, and bureaucracy. The survey instrument demonstrated high reliability (Cronbach's Alpha =.903), and data analysis via SPSS 27 showed that most factors had high mean scores (> 3.68), except for publication type (2.21) and company orientation (2.00). Multiple regression analysis identified aggressive promotional strategies and law enforcement as significant positive influences on compliance. [ABSTRACT FROM AUTHOR]

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This article argues that Muḥammad Ibn Saʿd's (d. 230/845) Kitāb al-Ṭabaqāt al-Kubrā presents early Islamic freedwomen as deeply embedded in kinship networks within their former enslavers' households and within their wider societies. It first considers how the very organization of Ibn Saʿd's text reveals the importance of these kinship ties. It then analyzes how freedwomen participated in a "mutuality of being" with their former enslavers, particularly by performing intimate tasks of mothering and caretaking. Next, it reveals how freedwomen acted as social connectors, forging links between different households as wives, mothers, servants, go-betweens, and hadith transmitters. Finally, it reminds readers that these freedwomen had been alienated from their original families before being embedded in a new society through new kinship ties. This analysis allows us to appreciate that the kinship encounters early Islamic freedwomen participated in were real, intimate, and meaningful, but they were also characterized by unfreedom. [ABSTRACT FROM AUTHOR]

A prominent genre of contemporary Salafī literature consists of critical editions of texts from the Middle Period with editorial introductions and footnotes. These editions allow Salafī editors to reinforce their views on various subjects, sometimes by criticizing the text's author. This article analyzes Salafī editors' critical engagement with medieval ḥadīth commentators by focusing on the problem of divine attributes in the ḥadīth commentary literature. It argues that Salafīs seek to rebut their opponents—particularly Ashʿarī ḥadīth scholars—utilizing different discursive strategies. These include rejecting mutashābih, majāz , and taʾwīl as hermeneutical categories, re-defining the concepts of bi-lā kayf and tafwīḍ , and emphasizing the inconsistencies in the Ashʿarī doctrine of divine attributes. Their footnotes also function to reinforce group identity and tradition, presenting Salafī Islam as the core of ahl al-sunna , and appealing to the Muslim public with a concrete image of God. [ABSTRACT FROM AUTHOR]

Although the study of ḥadīth (the Prophet's speech) has advanced significantly in recent decades, several of its literary aspects remain unexplored within Euro-American scholarship. The epistemological status of ḥadīth within balāghah, the premodern Islamic theory of literary analysis, has received little scholarly attention. Drawing on Inimitability and Conciseness (Kitāb al-Iʿjāz wa al-Ījāz), written by the literary critic, Abū Manṣūr al-Thaʿālibī (d. 1038 CE), I show how during the oral stages of its development, ḥadīth was a living tradition that was highly flexible in terms of its wording and content. I empirically explore the interface and interactions between oral and written media in the employment of individual ḥadīths as literary texts, showing how an in-depth exploration of the oral nature of ḥadīth illuminates the approaches of modern literary criticism to appreciate literary texts of oral origin. In conclusion, I suggest that the early Arabic discourse of literary criticism offers an emic (culture-specific) perspective that fosters recognition of the literary reception of ḥadīth and its profound integration into the Islamic literary culture. [ABSTRACT FROM AUTHOR]

In Malaysia, there is a need to provide ḥalāl certification for vaccine products. In 2019, the Department of Islamic Development Malaysia (JAKIM), together with other relevant government agencies and the pharmaceutical industry, improved and expanded the scope and standards of Malaysian Standard MS 2424 Halal Pharmaceuticals-General Requirements, which serves as a general reference for ḥalāl pharmaceutical and vaccine products. It is a step in the right direction. However, ḥalāl certification for vaccine products cannot be implemented due to the lack of a clear legal framework based on Islamic principles derived from Qurʾan, Hadith, and other related legal sources. Furthermore, before this, the status of vaccine products was established through fatwas issued by the authority and not through the ḥalāl certification process. This is because, if ḥalāl certification is given to vaccine products, there may be public rejection of vaccine products that do not have ḥalāl certification, and this could occur during a public health emergency. The objective of this study was to analyse the Islamic principles in determining the ḥalāl vaccine certification. To achieve this objective, qualitative approaches have been used in this research. Data were collected through document analysis and semi-structured interviews with individuals directly involved in the ḥalāl vaccines sector in Malaysia. The findings of this study show that, in implementing ḥalāl vaccine certification, there are several Islamic principles based on Qurʾan and Hadith that can be used in the certification of ḥalāl vaccine products. These include the Principle of Ḥalāl Substances, Ḍarūrah, Maṣlaḥah, Iḥtiyāṭ, Istiḥālah Tāmmah, Istiḥlāk and Fatwā. [ABSTRACT FROM AUTHOR]

Al-Khaṭīb al-Baghdādī (d. Baghdad, 463/1071) adhered to the Shāfiʿi school of law and suffered for his adherence to the Ashʿari school of theology. As a littérateur, he collected amusing stories of misers and spongers. However, his principal importance lies in the fields of hadith and biography. As for hadith, he was a major systematizer; in biography, he left what is usually referred to as Tārīkh Baghdād , a hugely useful dictionary of over 7,000 persons who lived or at least passed through Baghdad. I propose to review those identified as renunciants (zuhhād, nussāk), worshippers (ʿubbād), and Sufis, or at least are associated with famous renunciants, worshippers, and Sufis. A useful list of them was abstracted by Balsam Baṣrī ʿIzzat (2004) from the new edition of Bashshār ʿAwwād Maʿrūf (also 2004), his supervisor, although I would add or subtract some names. It is useful to have them profiled by someone outside the Sufi tradition himself; e.g., so that we read of al-Qushayrī as an Ashʿarī, not a Sufi. Al-Khaṭīb also to some extent documents the continuation of the old renunciant tradition into the Sufi period. However, classical Sufism originated in and spread from Baghdad, and al-Khaṭīb's heavy dependence on earlier biographers testifies partly to how thoroughly that tradition took over the literature of otherworldly piety. [ABSTRACT FROM AUTHOR]

The main aim of this article is to examine the construction of a religiously ideal Muslim woman as presented in two sources documenting Bosnian Muslim (Bosniak) customs. The concept of a religiously ideal Muslim woman adopted in this article is based on recent theoretical studies in mainstream Sunnism, which can be arranged into three thematic areas: (i) the nature of female sexuality; (ii) gender segregation and veiling; and (iii) husband-wife dynamics and corresponding gender roles and norms. This article argues that the concept of a religiously ideal Bosnian Muslim woman in the two selected sources strongly reflects the ideal presented in mainstream Sunnism, which are premised upon beliefs that women embody an aggressive socio-morally corrupting sexuality, that upholding strict segregation and veiling is vital, and that husbands hold the locus of authority and control over their wives. [ABSTRACT FROM AUTHOR]

Biographical materials of cities or regions are arguably a part of scattered Muslim historical compositions, with a noticeable impact on the shaping of literary traditions in classical Islam. This article aims to draw attention to the concept of buldān in the Islamic intellectual history, which is largely converged with the concept of ṭabaqāt , or generational structure in the theoretical treatises as classified by the classical Ḥadīth scholars. Based on the answers to this question, the task involves analysing both theoretical and practical aspects of Ḥadīth collections and Ḥadīth theoretical treatises along with biographical dictionaries of the earlier periods, beginning with the sixth/twelfth century and then going back to the second/eighth century. Our historical research and discursive approach have pointed out that the representations of cities or regions in the biographical dictionaries of Ḥadīth scholars carry culturally and historically significant impacts, in addition to an insight that early Muslim scholars correlated knowledge with social endurance of cities. [ABSTRACT FROM AUTHOR]

The twelfth/eighteenth and early thirteenth/nineteenth centuries saw the emergence in the Muslim world of great reformers, muǧaddid s and muǧtahid s, perceived as such by their contemporaries. Aware of a general crisis in the Muslim world and eager to maintain the unity of the umma , they wished to remedy it through their reform projects, and participated in the revival of Hadith that characterised the seventeenth and eighteenth centuries, echoing the fifteenth. Many also discussed takfīr , practiced by Muḥammad b. ʿAbd al-Wahhāb. How to study them, how to read them, and with what methods? These are the questions posed by the two books surveyed here, while illuminating historiographical progress in the intellectual and religious history of the eighteenth century. Ahmad Dallal's important book, Islam without Europe: Traditions of Reform in Eighteenth-Century Islamic Thought , published in 2018, starts from a close reading of the works of six reformers, embedded in a Yemeni and Indian scholarly tradition: Ibn al-Amīr al-Ṣanʿānī (1099/1688-1182/1769), Šāh Walī Llāh al-Dihlāwī (Shah Waliullah, 1114/1703-1176/1762), Muḥammad b. ʿAbd al-Wahhāb (1115/1703-1206/1792), ʿUṯmān b. Fūdī (Usman Dan Fodio, 1168/1754-1232/1817), Muḥammad b. ʿAlī l-Šawkānī (1173/1759-1250/1834) and Muḥammad b. ʿAlī l-Sanūsī (1202/1787-1276/1859). Strongly scholarly, militant, but unfortunately representative of a poorly contextualised textual history, Islam without Europe is a very useful book, which encourages comparative reading of the main authors discussed, al-Šawkānī in particular. It is possible, however, to read the primary sources in a true historian's way of thinking. This is the point made by Stefan Reichmuth in The World of Murtaḍā al-Zabīdī , published in 2009, about Murtaḍā l-Zabīdī (d. 1205/1791), an Indian scholar trained in Yemen and settled in Egypt. Mixing biography, network studies, and general history of Islamic thought in the twelfth/eighteenth century in its social, political, and economic anchorage, the book concludes with the humanism of this Muslim scholar and Sufi. [ABSTRACT FROM AUTHOR]

Completed in 1043/1633, the Insān al-ʿuyūn fī sīrat al-nabī l-maʾmūn by the Egyptian shaykh ʿAlī l-Ḥalabī (d. 1044/1635) is better known as Sīra ḥalabiyya. It presents itself as a summary of two Mamluk-era sīra s, the ʿUyūn al-aṯar fī funūn al-maġāzī wa-l-šamāʾil wa-l-siyar by Ibn Sayyid al-Nās (d. 734/1334) and the Subul al-hudā wa-l-rašād fī sīrat ḫayr al-ʿibād , of al-Ṣāliḥī l-Šāmī (d. 942/1536). The Sīra of Ḥalabī was written at the request of the sheikh al-Bakrī and participated in the debates of 11th/17th-century Ottoman Islam. By getting rid of the chains of transmission of hadiths, and of a too strict quest for authenticity, by often avoiding quoting precisely its sources, al-Ḥalabī seeks narrative flexibility for presenting probable, possible, and multiple versions of the Prophet's life. His conciliatory method firmly guides the reader to the signs of the Prophet's presence in human history, where the origins are constantly made current by new narratives. [ABSTRACT FROM AUTHOR]

The article investigates the social and cultural practices of Sira production and consumption in the later Middle Period. It probes into the place held by Sira regarding the veneration of the Prophet, especially in relation to Hadith. Its first part shows that in the Middle Period Sira was intended as a vast literary repository characterized by fluidity of format, diverse social fruition, and plurality of practices in transmission and consumption. It was a literary field characterized by narrative malleability and creativity, for which there was popular demand and scholarly dedication. The life and work of the Šāfiʿī scholar and Hadith expert Ibn Nāṣir al-Dīn al-Dimašqī (d. 842/1438), in particular his Ǧāmiʿ al-āṯār fī l-siyar wa-mawlid al-muḫtār (The Compilation of Traditions on the Life and Birth of the Chosen One) occupies the second part of the article. Here, Ǧāmiʿ al-āṯār is taken as a written exemplification of the tight relationship between Sira, Hadith and devotion to the Prophet typical of the period, of 14th-15th century Damascus in particular. Overall, the article argues that the intended meaning and use of a text as rich as Ǧāmiʿ al-āṯār can be fully grasped only when we put it in close conversation with the Hadith culture and veneration for the Prophet of the time. It suggests the existence of a pervasive "Sira culture" binding people in a relationship of meaning to their shared memories of the life of the Prophet. Such culture was nurtured by remembrance of the Prophet's excellency and life milestones. It aimed at cultivating salvific feelings of love for the Prophet that would assure believers a secure place in the Afterlife. [ABSTRACT FROM AUTHOR]

No one now disputes that Aḥmad Ibn Ḥanbal's (d. 241/855) strong condemnations of all kinds of personal opinions in matters of religion also target reasoning by analogy (qiyās). Would this be enough to claim to have identified Ibn Ḥanbal's position on analogical reasoning? Would it suffice to save us from the erroneous conclusion that the qiyās is entirely excluded from the eponymous ḥanbalism's legal system, as some Islamologists have claimed? Specifically, what is the status of research on just what the qiyās is from the perspective of Ibn Ḥanbal? [ABSTRACT FROM AUTHOR]

Joseph Schacht was the first western scholar to set up a general approach of the Islamic legal literature. We propose here to read his great book The Origins of Muḥammadan Juirsprudence (1950, 1953) with the aim to underline its main thesis. [ABSTRACT FROM AUTHOR]

Integrating naqli and aqli knowledge is an approach used in the Kolej GENIUS Insan curriculum. However, no specific model for integrating memorised Quranic verses with aqli knowledge has been highlighted for the subject of Hifz al-Quran. This study aims to outline the methodology of integrating memorised Quranic verses with aqli knowledge based on the discipline of Quranic exegesis. The Fuzzy Delphi method was used, involving twelve experts in Quranic exegesis. The findings showed that the consensus of the experts in the methodology of integrating memorised Quranic verses is the interpretation of the Quran based on the Quran, followed by the interpretation based on the opinion (al-raʾy), the hadith, the opinion of the companions, the opinion of the followers, the language, and the opinion of the previously recognised exegetes. For Quranic exegesis based on opinion (al-raʾy), there are eleven methods, ranked in order of priority. [ABSTRACT FROM AUTHOR]

The practice of female circumcision in Malaysia has been heavily criticized for being like the practice of Female Genital Mutilation (FGM) in Africa. This criticism started from the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 2018, organized by the United Nations Human Rights (UNHR), which called on Malaysia to stop the practice of female circumcision. Among the accusations made were that the practice of female circumcision was merely a tradition and not a religious requirement. In addition, they denied the authority of the hadith used as evidence for the legitimization of female circumcision, claiming that they were weak and lacked authority. Therefore, this study aims to reassess and re-evaluate the validity and authority of the hadith used as evidence for the legitimization of female circumcision. This study uses a qualitative method, employing historical-textual analysis, to analyze the opinions of hadith scholars regarding the sanad (Transmission) and matan (Text) of the hadith. The results of this study found that the hadith regarding female circumcision has various pathways that can support each other and can be upgraded to hasan li ghayrihi. In conclusion, this study found that the hadith used as evidence for the legitimization of female circumcision is authoritative, thereby affirming that this practice is part of Islamic law. [ABSTRACT FROM AUTHOR]

This research discussed an important issue of the Science of Hadith, most specifically related to the features of riwayah al-Hadith and condition of its delivery. The main questions of this research are: Is it necessary to pronounce the word "said" or "saying" while narrating the chain of Hadith? And if this word omitted – purposively or not purposively –, does it cause a big problem according to the rules of The science of Hadith? And are there special conditions for oral delivery that differ from writing? Thus, this study aims to answer these questions by referring to the scholars' views and their reasons while selecting Ibn Shaqrun – one of the great scholars of Hadith – as a model who is among the first scholars that discussed this issue. Ibn shaqrun's views and perspectives in this regard are analyzed and evaluated by using an analytical critical method. The study finally resulted to the permission of omitting the word "Said" or "saying" in both writing and oral delivery of the Hadith. [ABSTRACT FROM AUTHOR]

This essay examines the interplay of form and content in early Islamic expressions of taqwā (translated variously as piety, or fear or consciousness of God), with a primary focus on prophetic hadith and the orations of ʿ⁠Alī ibn Abī Ṭālib. Through this analysis, two major observations can be made. First, expressions of taqwā in these sources are indelibly corporeal, articulated through forms of bodily intimacy, whether between rider and mount, or as the cure for bodily sickness. Second, attention to both form and content and their interstices elucidates a picture of taqwā that expands our notion of embodiment to encompass the realm of the internal. Taqwā involves techniques of the limbs, tongue, eyes, and ears as well as techniques of the heart. To demonstrate this, I explore both the ways that believers are enjoined to seek taqwā as well as how taqwā is articulated as enacting transformations in/on those believers. [ABSTRACT FROM AUTHOR]

In this article we define a new concept that has not previously been theorized: non-Muslim Islam. We argue that theories and methodologies within Islamic studies produce a hierarchy between Muslim and non-Muslim productions of Islam, prioritizing the first. However, this article highlights that Islam may be produced for other purposes than belief in a deity; Islam may for example be important in producing non-Muslim identity, politics, aesthetics, narratives, etc. We therefore argue the case for studying non-Muslim Islam, because: 1) Non-Muslim Islams play an important role in Euro-American societies and are therefore interesting in and of themselves; 2) Non-Muslim Islams have a significant impact on Muslim Islams, and thus, we will not understand Muslim Islams without a clear understanding of non-Muslim Islams; 3) It is a way of insisting on an etic research epistemology. The article ends with a discussion of ethical and strategic benefits of adopting this approach. [ABSTRACT FROM AUTHOR]

Qiṣaṣ , historical and moral stories told in the Quran and hadiths, are among the factors that make and reshape Muslim cultural discourse. While Quranic sources are short and often not elaborated enough to provide a context from which different scenarios could be created, Muslims rely on fables from contested sources to adapt the qiṣaṣ to various cultural environments, languages, and media. In this context, qiṣaṣ become influential not only because of the power of storytelling, but how their religious contents could be appropriated or even manipulated to suit local narratives and be used as powerful discursive tools within Muslim culture. Using aṣḥāb al kahf (the People of the Cave), a story told in the Quran, as a case study, this article looks beyond mere changes that emerged in the process of adaptations and circulations via various media (especially film) to analyzing how the changes are embedded within local Muslim discourse involving different actors and reform movements in Nigeria. [ABSTRACT FROM AUTHOR]

The prohibition of fermented beverages in Muslim societies was the result of an interpretative process that developed over time. The Qurʾān serves as a witness to the prohibition of wine (khamr), but is silent about other types of beverages. Documentary sources show that Egyptian authorities in the first century AH stimulated the production and drinking of fermented beverages by requisitioning wine for Arab-Muslim troops, who especially appreciated ṭilāʾ , the Arabic name for a cooked wine known in Greek as hepsēma. Under the influence of jurists (mainly from the Hijaz) who condemned the drinking of fermented beverages, the caliph ʿUmar II b. ʿAbd al-ʿAzīz decreed, at the turn of the second century, the prohibition of ṭilāʾ and related drinks. Early debates over the lawfulness of fermented beverages discuss pitched and glazed jars whose impermeability permits fermentation. Based on a comparison between pre-canonical hadith collections and archaeological evidence, we identify the main Egyptian amphorae that were controversial. Whereas in the second/eighth century, legal debates focused primarily on pitched and glazed jars, the extension of the prohibition to all fermented beverages in the third/ninth century led to the rejection of all amphorae. [ABSTRACT FROM AUTHOR]

In Islamic cities, the shariʿa determines to what extent women are allowed to attend public spaces. This article addresses women's public attendance in Tehran, in both the classical and modern periods, and compares this with the prescriptions of the shariʿa. Our exploration of the Qurʾan, hadiths, the practices of religious scholars, and the descriptions of women's status in travelogues suggests two distinct views, the first of which prohibits any kind of public appearance and considers home to be the best place for women. The second view holds that women can enter public spaces, but with some preconditions. Amidst the complexity of religion, society, culture, and politics, two shariʿa tenets have not changed significantly over time: veiling and sex segregation. Some female spheres outside the home have vanished as others have emerged. As a result of these shifts, the one notable change has been that women appear more frequently in public. [ABSTRACT FROM AUTHOR]

YouTube is one of digital platforms in spreading the ḥadīth to the public that known as netizen. The topic of al-Isrāʾ wa al-Miʿrāj is one of the popular talks in YouTube particularly among Malaysian Muslims. The influenced presenters of al-Isrāʾ wa al-Miʿrāj attract a significant number of viewers as well as their reflections. However, it is questionable in terms of reliable and quality of ḥadīth whenever they apply mix references between accepted and rejected ḥadīth in their talk on al-Isrāʾ wa al-Miʿrāj. Consequently, the netizen reflects on their talks with the mode of positive, negative and neutral attitude through the YouTube comments. Therefore, this study focuses on the trend of selected presenters in referring the ḥadīth of al-Isrāʾ wa al-Miʿrāj in the YouTube. Two Malaysian YouTube influenced presenters are selected as a case study. In order to evaluate the impact of both influenced presenters, this study examines netizen's reflections on their talk of al-Isrāʾ wa al-Miʿrāj in the YouTube comments. This study applied the method of content analysis in evaluating the trend of both presenters in referring the ḥadīth of al-Isrāʾ wa al-Miʿrāj in the YouTube. In analysing netizens' reflections, the classification attitude that established by Madden, Ruthven, and McMenemy (2013) is undertook as a guide to analyse YouTube video comments. The result of analysis revealed that the trend of mix references between accepted and rejected ḥadīth have been applied by both selected presenters with a significant number of those ḥadīth. Subsequently, the majority of netizen reflects positively on this trend of talk of al-Isrāʾ wa al-Miʿrāj in which the mix references between accepted and rejected ḥadīth have been applied by both presenters. The small portion of netizen reflects negatively and neutral attitude from the delivered talk. These findings signify that the netizen's reflections on the selected talks of al-Isrāʾ wa al-Miʿrāj on YouTube mostly relies on the trend of presenters whether they refer to the authentic or the rejected ḥadīth. [ABSTRACT FROM AUTHOR]

"The Handbook on Religion and Communication" edited by Yoel Cohen and Paul A. Soukup is a comprehensive volume that explores the intersection of religion and communication. The book aims to provide a balanced overview of the field, including perspectives from various global religious traditions such as Islam, Judaism, Christianity, Hinduism, and Buddhism. It covers topics such as theology and communications, religious media institutions, cultural approaches to the study of religion and communications, and new media. While the book is praised for its inclusivity, some critics argue that it falls short in adequately addressing the diversity and complexity of Hinduism's communicational roots. Overall, the handbook offers valuable insights into the diverse encounters between religion and communication. [Extracted from the article]

Since their compilations in the tenth and eleventh centuries CE, the four hadith books, al-Kāfī, al-Faqīh, al-Tahdhīb , and al-Istibṣār , have left an indelible mark on Shiʿi religiosity. The present study takes as its starting point the earliest instance in which these four compilations were collectively referred to as the Four Books (al-kutub al-arba ʿ a). I investigate the major developments in the period between the inception of this phrase in the fifteenth century and its consolidation as the demarcator of a unique Imami hadith corpus in the seventeenth century. Following the introduction, each section of the article focuses on a figure whose ideas contributed to this consolidation process. In the conclusion I summarize the findings of the previous sections and reflect on the notion of hadith canonicity within the context of Imami jurisprudence during the period under study. [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]

The problem of anthropomorphism has been an important source of the conflict between traditionalism and rationalism in Islamic theology. Theologians have had to reconcile the anthropomorphic expressions about God in the Koran and hadiths with their conceptions of His unity (tawḥīd) and transcendence (tanzīh). The Māturīdite theologian Abū l-Yusr al-Bazdawī devoted several chapters of his Uṣūl al-dīn to dealing with the problem. He lays the mainly rational grounds for God's incomparability and incorporeality before turning to the anthropomorphic expressions, some of which he interprets symbolically, and others simply accepts. He also refutes the later Karrāmite idea that God is "elevated," which creates ambivalence in his position towards the Prophet's Ascension. His negotiation between the traditionalist and rationalist approaches to the topic highlights the impact of his intellectual environment on his thought as well as the rise of Māturīdite theology in Transoxania. Résumé: Le problème de l'anthropomorphisme a été une source importante du conflit entre traditionalisme et rationalisme dans la théologie islamique. Les théologiens ont dû concilier les expressions anthropomorphiques sur Dieu dans le Coran et les hadiths avec leurs conceptions de Son unité (tawḥīd) et de Sa transcendance (tanzīh). Le théologien māturīdite Abū l-Yusr al-Bazdawī consacra plusieurs chapitres de ses Uṣūl al-dīn au traitement du problème. Il pose les fondements principalement rationnels de l'incomparabilité et de l'incorporalité de Dieu avant de se tourner vers les expressions anthropomorphiques, dont certaines sont interprétées symboliquement et d'autres simplement acceptées. Il réfute également l'idée karrāmite tardive selon laquelle Dieu est « élevé », ce qui crée une ambivalence dans Sa position vis-à-vis de l'Ascension du Prophète. Sa négociation entre les approches traditionaliste et rationaliste du sujet met en évidence l'impact de son environnement intellectuel sur sa pensée ainsi que la montée de la théologie māturīdite en Transoxanie. [ABSTRACT FROM AUTHOR]

This article traces the use of a ḥadīth prohibiting women's literacy during the colonial period. Although rejected by most ḥadīth scholars and ignored by jurists, it gained prominence in the second half of the nineteenth century through the works of scholars who weaponized it as a response to colonial education projects. As debates on the religious permissibility of modern education spread, the ḥadīth accompanied them, empowering scholars who attempted to push back against modernizing national education projects. Through an analysis of the debate around this ḥadīth in British India and Egypt, I highlight the importance of the ḥadīth as a pragmatic – and not simply normative – source within Islamic legal discussions as they articulated responses to colonialism. [ABSTRACT FROM AUTHOR]

Sufyān al-Thawrī (d. 161/777?) was a major Kufan jurisprudent with a later reputation for special hostility to Abū Ḥanīfa (d. 150/767) and his school and for upholding hadith against raʾy. However, the record of his hadith transmission as preserved in third/ ninth-century collections shows that he mainly collected and disseminated hadith in Kufa. The record of his agreements and disagreements in law as preserved in Muḥammad b. Naṣr al-Marwazī (d. 295/907–8?), Ikhtilāf al-fuqahāʾ , Ibn al-Mundhir (d. 318/930–1?), al-Ishrāf , and al-Jaṣṣāṣ al-Rāzī (d. 370/981), Mukhtaṣar Ikhtilāf al-ʿulamāʾ , shows preponderant agreement with the Ḥanafiyya and a lower degree of agreement with, among others, al-Awzāʿī and al-Shāfiʿī. The biographical dictionaries record few traces of a personal school of law after him. Doubts have been raised, but in the end he is to be counted an adherent of the Kufan regional school of law. [ABSTRACT FROM AUTHOR]

According to most Sunnī scholars of ḥadīth , two works can be considered sources for historically accurate and authentic reports about the words and actions of the Prophet Muḥammad, the Ṣaḥīḥ of al-Bukhārī and the Ṣaḥīḥ of Muslim, frequently referred to in union as the Ṣaḥīḥayn. These two works have achieved canonical status in Sunnī Islam. The narrators who appear in these collections and the content of what they report are popularly considered to be unassailable. However, the authenticity and historicity of such ḥadīth have been subject to severe criticism and skepticism by a number of Western academics beginning with Gustav Weil in 1848 and continuing with Ignaz Goldziher, Joseph Schacht, John Wansbrough and others. A few academics have alluded to the existence of a similar skepticism among Muslim modernists, but there has been little systematic study of these voices. A handful of twentieth century Muslims have openly objected to the canonical culture of sanctifying ḥadīth found in the Ṣaḥīḥayn with books lambasting their authenticity. This investigation reviews seven of these works and considers key themes in their methods of argumentation. The authors not only deny the authenticity of ḥadīth in the collections of al-Bukhārī and Muslim, but also reject key doctrines associated with classical Sunnism and the authority of Sunnī ḥadīth scholars who traditionally defined orthodoxy and evaluated ḥadīth on behalf of the community. Résumé: Selon la plupart des spécialistes sunnites du ḥadīth, deux ouvrages peuvent être considérés comme des sources de rapports historiquement exacts et authentiques sur les paroles et les actions du Prophète Muḥammad, le Ṣaḥīḥ d'al-Bukhārī et le Ṣaḥīḥ de Muslim, fréquemment désignés dans l'union comme les Ṣaḥīḥayn. Ces deux ouvrages ont obtenu un statut canonique dans l'islam sunnite. Les transmetteurs qui apparaissent dans ces recueils et le contenu de ce qu'ils rapportent sont populairement considérés comme inattaquables. Cependant, l'authenticité et l'historicité de ces ḥadīth -s ont fait l'objet de critiques sévères et de scepticisme de la part d'un certain nombre d'universitaires occidentaux, à commencer par Gustav Weil en 1848, puis Ignaz Goldziher, Joseph Schacht, John Wansbrough et d'autres. Quelques universitaires ont fait allusion à l'existence d'un scepticisme similaire chez les modernistes musulmans, mais ces voix n'ont guère été étudiées de manière systématique. Une poignée de musulmans du vingtième siècle se sont ouvertement opposés à la culture canonique de sanctification des ḥadīth -s que l'on trouve dans les Ṣaḥīḥayn , avec des livres qui fustigent leur authenticité. Cette enquête examine sept de ces ouvrages et considère les thèmes clés de leurs méthodes d'argumentation. Les auteurs non seulement nient l'authenticité des ḥadīth -s dans les collections d'al-Bukhārī et de Muslim, mais rejettent également les doctrines clés associées au sunnisme classique et l'autorité des savants sunnite du ḥadīth qui définissaient traditionnellement l'orthodoxie et évaluaient les ḥadīth -s au nom de la communauté. [ABSTRACT FROM AUTHOR]

K. al-Ḥujjah ʿalā ahl al-Madīnah by Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189/804-5) is a witness to the state of the regional school of Medina before it had been absorbed by (survived only in) the Mālikī personal school. Schacht asserts that each regional school had its characteristic authorities among the Followers, and the Ḥujjah confirms that, sometimes appealing to Kufan Followers against Medinese, sometimes complaining that the Medinese are not staying loyal to their own Medinese Followers. Sometimes also the Ḥujjah testifies to Mālik's pre-eminence among the Medinese of his time, sometimes by appealing to him as 'your faqīh ', with whom the Medinese ought to agree but do not, but mainly as their pre-eminent traditionist. Schacht observed that Shaybānī adduced hadith more often than Abū Yūsuf, and the Ḥujjah often adduces hadith in its arguments against the Medinese. Most often, however, it adduces logical consistency against Medinese positions. Altogether, it suggests that personal schools evolved out of regional by accentuation of the personal element already present in the tradition of regional authorities. By adducing hadith from a wider range of authorities than the Muwaṭṭaʾ , it implicitly argues that Ḥanafi law is superior because it represents the jurisprudence of the whole Empire, not just one centre. Résumé: Le K. al-Ḥujjah ʿalā ahl al-Madīnah de Muḥammad ibn al-Ḥasan al-Shaybānī (m. 189/804-5) est un témoin de l'état de l'école régionale de Médine avant qu'elle ne soit absorbée par (n'a survécu que dans) l'école personnelle Mālikī. Schacht affirme que chaque école régionale avait ses autorités caractéristiques parmi les adeptes, et le K. al-Ḥujjah le confirme, en faisant appel tantôt aux adeptes de Kufan contre les Médinois tantôt en se plaignant que les Médinois ne restent pas fidèles à leurs propres adeptes médinois. Parfois aussi, le K. al-Ḥujjah témoigne de la prééminence de Mālik parmi les Médinois de son temps, parfois en faisant appel à lui comme "votre faqīh", avec lequel les Médinois devraient être d'accord mais ne le sont pas, en particulier comme leur traditionniste prééminent. Schacht a observé que Shaybānī validait plus souvent des hadiths qu'Abū Yūsuf, et que le K. Ḥujjah adoptait souvent des hadiths dans ses arguments contre les Médinois. Le plus souvent, cependant, il présente la cohérence logique contre les positions médinoises. Dans l'ensemble, il suggère que les écoles personnelles ont évolué à partir des écoles régionales en accentuant l'élément personnel déjà présent dans la tradition des autorités régionales. En présentant des hadiths provenant d'un plus large éventail d'autorités que le Muwaṭṭaʾ , il soutient implicitement que la loi hanafite est supérieure parce qu'elle représente la jurisprudence de tout l'Empire, et non d'un seul centre. [ABSTRACT FROM AUTHOR]

One of the short works of al-Shāfiʿī (d. 204/820) is Ikhtilāf ʿAlī wa-ʿAbd Allāh ibn Masʿūd ("the disagreements of ʿAlī and ʿAbd Allāh ibn Masʿūd"). It comprises first quotations of the Companions ʿAlī and Ibn Masʿūd advocating rules that the Kufans reject, secondly counter-reports supporting the rules that al-Shāfiʿī advocates. It seems to be one of the earliest of al-Shāfiʿī's works. It argues mainly by authority against an undifferentiated Kufan school. It testifies to a time when regional schools were predominant and legal reasoning primitive, also when divisions within Kufa, especially between adherents of raʾy and hadith, were less important than they seemed later. Its argument tends to imply that al-Shāfiʿī's doctrine is better than the Kufans' because it is eclectically based on the learning of all centers, suggesting that loyalty to a regional tradition was becoming an embarrassment. [ABSTRACT FROM AUTHOR]

This article draws on an excerpt of ʿAbd al-Qādir al-Jīlānī (d. 561/1166) in his al-Ghunya li-Ṭālibī al-Ḥaqq ("The Sufficient Provision for Seekers of the Path to the Truth [God]"), dealing with ādāb related to killing or sparing inedible animals. It first pleads for a detailed textual analysis, in order to understand the normative frame the author uses. Keeping away from an exclusive juridical perspective, we try to consider Islamic normativity as a whole, using a holistic normative methodology and encompassing ādāb , popular beliefs, and spiritual tenets beyond fiqh rules. This analysis is the key to find out which function do ādāb toward animals have for believers. الخلاصة تدرس هذه المقالة مقتطفات من كتاب الغنية لطالبي الحق لعبد القادر الجيلاني (ت. 561/‫1166‬)، والتي تتناول الآداب المتعلقة بالحيوانات التي لا تؤكل، وخاصة ما يتصل بخيار قتلها أو تركها على قيد الحياة. نقوم أولاً بإجراء تحليل نصي مفصَّل، وذلك من أجل فهم الإطار القيمي الحاكم الذي يستخدمه الجيلاني. وبعيدًا عن المنظور الفقهي المحض، نقدم بعد ذلك مقاربة شمولية للمنظومة القيمية الإسلامية، وذلك من خلال استخدام منهجية كلية للقيم، تتضمن الآداب والمعتقدات الشائعة والمبادئ الروحية التي تتجاوز الأحكام الفقهية. ونرى أن هذا التحليل هو المفتاح لمعرفة وظيفة آداب التعامل مع الحيوان بالنسبة للمؤمنين‪.‬ [ABSTRACT FROM AUTHOR]

The ceremonies of the ʿAlawite dynasty were often held out of doors, with the monarch appearing on horseback and under a parasol, escorted by a master of ceremonies holding a large baton; a row of saddled horses led by grooms; lancers; ensign bearers; musicians; a horse bearing a copy of the Qurʾan or volumes of the Hadith; and attendants who performed the ritual waving of white cloths. When the sultan conducted annual expeditions to subdue rebellious tribes and extract taxes, he was accompanied by a red-curtained palanquin slung between two mules, a practical necessity in case the monarch was indisposed. Most of these traditions continued the practices of earlier dynasties. However, for the later ʿAlawite period, more detailed descriptions are available, and these indicate that the palanquin also served as a throne. The sultan sat enthroned in the palanquin, which was placed in the royal audience tent facing a parade ground. In a similar fashion, European carriages served as portable thrones for receptions within royal palaces. This essay examines the history and iconography of the Moroccan palanquin throne, along with some associated rituals and insignia. While palanquins have been abandoned by the ruling dynasty and superseded by motor vehicles, a similar iconography survives in religious processions carrying another type of draped box, the cover of a cenotaph from a saint's tomb. [ABSTRACT FROM AUTHOR]

This article examines a ḥadīth 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 Muḥammad 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. [ABSTRACT FROM AUTHOR]

Green-glazed jars were manufactured in southern Iraq during the Parthian, Sasanian, and early Islamic periods. In the latter period, they were distributed in great numbers in the Near East and in coastal areas along the Indian Ocean from the Horn of Africa to China and Japan. The jars are thought to have been used chiefly for storing "date-syrup." Around the 4th/10th century their production was significantly reduced and their prevalence greatly declined, a phenomenon that has puzzled archeologists. In this study, I identify these jars with "the green jars" (al-jarr al-akhḍar or ḥantam) mentioned in some classical Islamic texts. According to numerous Ḥadīth, the Prophet prohibited nabīdh (date-wine) in "green jars." While many Muslim jurists held that the Prophet withdrew this prohibition and that these jars were lawful, many found the use of these jars reprehensible or even forbidden. I suggest that the Ḥadīth in which the Prophet prohibited green jars may have contributed to the decline of green-glazed jars. [ABSTRACT FROM AUTHOR]

The Imami Shiʿa are usually treated as a community defined by belief. By analysing a letter attributed to the ninth Imami Imam, Muḥammad al-Jawād dated to the year of his death in 220/835, I show that the Imami Shiʿa were defined also by institutional structures that tied them to their Imam in his capacity as community leader. Details of transmission, form and content suggest that the letter may well be authentic, giving us a unique window onto the Imamic administration. The letter is a tax demand, encouraging payment of the khums levy upon the spoils of war and other items. My analysis suggests that the understanding of khums and ghanīma among Imamis at this time continued to be fluid, subject to the Imam's adjustment, and that implementation influenced the elaboration of the law. Subsequently, hadith scholars and jurists were thus forced to interpret how such ad hoc , pragmatic acts fit into Islamic law, which is conceived as eternal and divine. [ABSTRACT FROM AUTHOR]

This study discusses the accusation pointed to "Ibn Juraij" theoretically and practically; Some of these accusations were spread by many Imams of hadith but upon investigation and following the statements of the senior critics it shows that they either did not declare these accusations, or they meant the fraud. The significance of this research lies in rejecting the suspicion that Ibn Hibban was described with leniency in documenting the narrator's accusation of changing the wording of the transmission of the hadith from someone who spoke to us or told us into a formula that blurred others or delusional information so that it was heard while he actually did not hear it. One of the most important objectives of this research is to find a scientific and specialized study of the narrators accused of this change in Sahih Ibn Hibban, and to clarify their status. This results in the correction of their hadiths in his Sahih and the discussion of those accused of discussing, such as Ibn Juri. The researcher followed historical "retrospective" approach in understanding the terminology of the hadith in which the imams contested with Ibn Hibban, such as the definition of Deception, its applications; and the critical analytical approach to discuss the sayings and rules that Ibn Hibban and the most scholars said in matters of al-Jarh and al-Tadeel, and to discuss the validity of the offender's claim and accuse Ibn Hibban of insufficiency in his method of correctness and its degree, in accepting the narrators accused of deception. As for the most distinguished results, it was found that Ibn Juraij used to mislead the deception of the Sheikhs, only this has been proven from his sheikh Ibrahim bin Abi Yahya. However, he was not overbearing of deception. [ABSTRACT FROM AUTHOR]

Muslim history is animated with examples of women who mastered the art of ḥadīth (Prophetic traditions) sciences and besides this, they had also displayed their expertise in the field of Al-Jarḥ wa Taʿdīl (Validation and Impugnment) of Prophetic traditions. The science of Al-Jarḥ wa Taʿdīl is a very subtle and sensitive branch of Usūl al ḥadīth (the science of ḥadīth) which deals with acceptance or rejection of Prophetic narrations, based on the trustworthiness and weaknesses of ḥadīth narrator. Since the beginning of Islamic history, Muslim women have constantly taken a prominent part in narration, preservation, and memorization of ḥadīth , these efforts continued for a long time and there were numerous distinguished female scholars of ḥadīth who were treated with great honor. This study aims to investigate the contribution of these muḥaddithāt (female scholars of ḥadīth) in ḥadīth narration and specifically the significant role of Aisha (R.A.) in the field of Al-Jarḥ wa Taʿdīl. This study also aims to put forth the contribution of muḥaddithāt in ḥadīth narration during the early centuries of Islam parallel to their role in Al-Jarḥ and Taʿdīl of narrators. Furthermore, this study would be a humble effort to highlight the intellectual contributions of female Muslim scholars of ḥadīth to encourage women of today to carry this legacy forward by mastering this scholarly endeavour and continue the legacy of their pious predecessors. [ABSTRACT FROM AUTHOR]

In Islamic cities, the shariʿa determines to what extent women are allowed to attend public spaces. This article addresses women's public attendance in Tehran, in both the classical and modern periods, and compares this with the prescriptions of the shariʿa. Our exploration of the Qurʾan, hadiths, the practices of religious scholars, and the descriptions of women's status in travelogues suggests two distinct views, the first of which prohibits any kind of public appearance and considers home to be the best place for women. The second view holds that women can enter public spaces, but with some preconditions. Amidst the complexity of religion, society, culture, and politics, two shariʿa tenets have not changed significantly over time: veiling and sex segregation. Some female spheres outside the home have vanished as others have emerged. As a result of these shifts, the one notable change has been that women appear more frequently in public. [ABSTRACT FROM AUTHOR]

The complicated process of the Pashtun tribes' conversion to Islam is indirectly reflected in tribal genealogies, which bear traces of artificial Islamification. Recorded in the early 17th century, these genealogies are poorly consistent with apocryphal Hadiths and hagiographies intended to prove that Pashtuns had steadily adhered to Sunni Islam since the times of the Prophet Muḥammad. The politicised concept of the primordial adherence of Pashtuns to Islam was likely to have been released for wide circulation during the reign of the Lodī sultans in the late 15th century. By the mid-17th century, it became an integral part of Pashtun ethnic identity. However, written sources in Pashto and Persian dating from the same period and originating from tribal areas are unanimous in describing Pashtuns' religious beliefs and practices as a motley assemblage of Pīrī-murīdī and Pīrparastī customs conforming to the tribalistic ideology of a segmentary Islamic society. More sophisticated forms of Pashtuns' tribal Islam emerged with the progress of literature in the native vernacular. [ABSTRACT FROM AUTHOR]

Résumé: De par son ancienneté, le Ǧāmiʿ de Maʿmar Ibn Rāšid (m. 153/770) occupe une place cruciale dans l'histoire de la transmission des hadiths. Composé très tôt à Sanaa, il a servi de source principale aux différents recueils canoniques de l'islam sunnite. L'auteur en est un disciple de Qatāda Ibn Diʿāma (m. 118/735) et de Hammām Ibn Munabbih (m. 132/750), entre autres. Un des premiers transmetteurs d' al-Ǧāmiʿ est Abū Bakr ʿAbd al-Razzāq al-Ṣanʿānī (m. 211/826) qui l'enseignait en même temps que son recueil al-Muṣannaf , d'où la confusion entre les deux recueils. Le manuscrit d'Ankara fournit la preuve éclatante qu'il s'agit là d'un recueil autonome. Copié à Tolède, sur parchemin et daté de 364/974, ce manuscrit est aujourd'hui la plus ancienne copie connue de ce texte et, en même temps, l'un des rares manuscrits andalous du IVe/Xe siècle qui nous soient parvenus. Les nombreux actes de récitation (qirāʾa) figurant notamment dans les pages des titres de ses fascicules lui procurent une valeur supplémentaire et permettent d'en reconstituer l'histoire et identifier les personnages qui l'ont étudié et ceux qui l'ont diffusé. Le manuscrit nous renseigne sur deux siècles de transmission continue, d'abord à Tolède, puis à Huesca, ensuite à Valence, sous l'autorité de personnages célèbres qui furent tous cadis de leur ville. By virtue of its age, the Ǧāmiʿ of Maʿmar Ibn Rāšid (d. 153/770) occupies a crucial place in the history of hadith transmission. Composed very early in Sana'a, it served as the main source for the various canonical collections of Sunni Islam. The author is a disciple of Qatāda Ibn Diʾāma (d. 118/735), Hammām Ibn Munabbih (d. 132/750), among others. One of the first transmitters of al-Ǧāmiʿ is Abū Bakr ʿAbd al-Razzāq al-Ṣanʾānī (d. 211/826) who taught it together with his collection al-Muṣannaf , hence the confusion between the two collections. The Ankara manuscript provides strong evidence that this is an autonomous treaty. Copied in Toledo, on parchment and dated 364/974, this manuscript is today the oldest known copy of this text and, at the same time, one of the few 4th/10th century Andalusian manuscripts that have survived. The many acts of recitation (qirāʾa) appearing in the pages of the titles of his fascicules in particular provide him with additional value and make possible to reconstruct the story and identify the characters who studied it and those who broadcast it. The manuscript tells us about two centuries of continuous transmission, first in Toledo, then in Huesca, then in Valencia, under the authority of famous people who were cadis of their city. [ABSTRACT FROM AUTHOR]

Nowadays in four corners of the world, there are groups rising and violating human dignities and social orders by the name of religion. The existence of such belief is due to misconceptions about religion, especially when speaking of Islam versus the West. In the other, "tolerance" occurs in a society wherein different social groups and parties live together with different beliefs and customs. Nevertheless, different ideas regarding the sound meaning of the term tolerance, which basically in Islam comes from the Qurʾan and Hadith literature, led to contradict practices by different religious sects. The present paper, based on the analytical descriptive method and through Qurʾanic notions, traditional and Islamic teachings and thinkers' views, aims to discuss the extent and limits of tolerance in Islam, particularly concerning freedom, and how misconceptions about it brings about the disaster phenomenon of "holy ignorance". It will show the meaningful connection between intolerance, holy ignorance, radicalism, lack of sound understanding about religion, and lack of religious freedom. [ABSTRACT FROM AUTHOR]

Abū Ḥātim Muḥammad b. Idrīs al-Rāzī was a leading figure in the science of ḥadīth transmission and considered among the early generation in ḥadīth transmitter criticism (what are known as al-ǧarḥ wa al-taʿdīl , impugning and approving). However, later ḥadīth scholars classified Abū Ḥātim as a mutašaddid (severe) ḥadīth critic, based on his abundant evaluations and criticisms of the ḥadīth transmitters. The evaluation of his criticism is sometimes ambiguous and sometimes supplemented by clear statements and proofs. This ambiguity usually occurs as a result of the sophisticated terminologies, different uses of multiple meanings of a word, inconsistencies and the unusual presence of contradictions. This matter may lead to confusion and misunderstanding among contemporary scholars and students of ḥadīth transmitter criticism. Among the terms he used were ' laysa bi al-qawī ' and ' laysa bi qawī ', which literally means 'not strong' and deny the credibility of a transmitter, or totally rejects his or her ḥadīth. However, based on our exploratory analysis of how Abū Ḥātim employed those terms, they cannot be accepted in a literal sense. Therefore, this article aims to thoroughly scrutinize the severity of Abū Ḥātim when he evaluates a transmitter in comparison to other master ḥadīth critics. To summarize, Abū Ḥātim's terminology is very important for understanding his methodology, which certainly has an impact on ḥadīth transmitter criticism as well as the ultimate goals of al-ǧarḥ wa al-taʿdīl , i.e., the authenticity of prophetic ḥadīth. [ABSTRACT FROM AUTHOR]