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The Prophetic ḥadīth 'The caliphate will last for thirty years, then it will be kingship' is one of the key proof texts for the Sunni doctrine of the 'rightly guided caliphs'. While modern scholarship has examined its origins and transmission during the first two centuries of Islam, the political discussions that emerged from it after the crystallization of Sunnism in the third/ninth and fourth/tenth centuries have not received adequate attention. By examining ḥadīth compilations and commentaries, theological treatises, and historical chronicles, this article maps out the various ways in which Sunni Muslim scholars have engaged with the ḥadīth. It argues that in addition to employing the ḥadīth as a polemical tool against Shiʿi political claims, most Sunni scholars through the Mamluk period sought to circumvent its literal meaning out of reluctance to concede that a legitimate caliphate was limited to the first four caliphs. But in doing so, they were also hard-pressed to define what a true caliphate entailed. The ensuing discussions surrounding the 'thirty-year ḥadīth' often revolved around the political ideals of consensus, justice, and piety. They also shed light on the intricate connection between historiographical considerations and political thought in medieval Islam. [ABSTRACT FROM AUTHOR]

Narrator disambiguation is a field within hadith science that studies unidentified narrators in hadith narration chains, also known as sanads. Sanads can be represented as graphs, with the nodes representing the narrators and the edges representing their relationships in the chain. The current methods for resolving the narrator disambiguation problem do not utilize the graph structure of the sanad, but by leveraging this structure, we can apply graph computational and deep learning techniques to identify narrators. This paper introduces a method that utilizes the sanad graph structure to identify all narrators in a given sanad. Our two-stage approach begins by generating a query embedding and identifying the top k narrator entities closest to the query embedding. We then use AraBERT to re-rank the top k narrators and make the final prediction. Our method achieves 94.6% accuracy on the validation set of AR-Sanad 280K dataset. Additionally, we present AR-Sanad 280K-v2, an updated dataset that represents real hadiths more accurately. [ABSTRACT FROM AUTHOR]

This study aims to integrate primary sources of Islamic Psychology, Quran and Hadith with psychological models to explore how various stages of life are characterized and developed according to these perspectives. Drawing on sources such as Quranic verses, Hadiths, and psychological theories, the research examines the stages of childhood, puberty, adulthood, maximum maturity, and old age. Findings indicate that Islamic teachings emphasize moral and spiritual growth, while psychological theories focus on cognitive and emotional development. It highlights the alignment and divergence between these approaches, demonstrating that Islamic perspectives on development often intersect with psychological theories but also present unique insights. [ABSTRACT FROM AUTHOR]

In the two narrations transmitted from Anas b. Mâlik in the Ṣaḥīḥayn, accepted as the foundational hadith sources by al-Bukhârî and Müslim, it is stated that after converting to Islam, a man served as the scribe for the Prophet Muhammad (PBUH) for a while, but later apostatized and rejoined his former co-religionists. He reportedly said to them, "Muḥammad does not know what he is saying. I was writing the Qur'ân as I wished." After some time, the man died, and after being buried, his body was supposedly expelled from the grave by the earth. These narrations, found in Ṣaḥīḥayn, are considered authentic (ṣaḥīḥ) in terms of their isnâd according to classical hadith methodology. However, from early periods, the statements attributed to this man, who was said to have been a revelation scribe, have been a subject of debate, raising doubts regarding the preservation of the Qur'ân. Additionally, the claim that the earth expelled his body has been seen as contrary to both Sunnatullâh (the natural order) and reason. Various studies, both direct and indirect, generally concluded that these narrations were fabricated. However, since these studies did not address the narrations in a comprehensive manner, the issue remained unresolved. Clarifying this matter is significant for hadith textual criticism and the history of the Qur'ân. In this study, the mentioned narrations are examined using the Integrative Approach method, which I previously proposed in my doctoral thesis. As a result of our investigations, it was observed that the revelation scribe mentioned in these narrations is explicitly identified as ʿAbdullâh b. Saʿd b. Abi Sarḥ in the chain of transmission from Qatâda through Anas. Consequently, reports about Ibn Abi Sarḥ were scrutinized, and the narrative was reconstructed. According to this reconstruction, Ibn Abi Sarḥ converted to Islam after the Prophet Muhammad's migration to Medina and migrated to Medina. Due to his literacy and good handwriting, he was appointed by the Prophet to transcribe the revealed verses. After a while, he apostatized and fled to Mecca. There, he reportedly said to the Quraysh, "Muḥammad does not know what he is saying. I was writing the Qur'ân as I wished." As a result, verse 6:93 of the Qur'ân was revealed about him. During the conquest of Mecca, the Prophet ordered that Ibn Abi Sarḥ be killed wherever found, but ʿUthmân brought him to the Prophet, securing his pardon. During ʿUthmân’s caliphate, Ibn Abi Sarḥ was appointed governor of Egypt, where his actions caused dissatisfaction, leading the people of Egypt to complain to ʿUthmân, requesting his removal. Later, upon hearing of ʿUthmân’s martyrdom, Ibn Abi Sarḥ relocated to ʿAsqalân in Palestine, where he likely died among a non-Müslim community. Those around him buried his body, but the next morning, they found it outside the grave. Saying, "This is the doing of Muḥammad’s companions!" they reburied him, but the same thing happened again. Eventually, they left his body unburied. Abû Ṭalḥa, who narrated this event to Anas b. Mâlik, mentioned that he saw dogs tearing apart the body outside the grave. Based on the new information revealed through this reconstruction, it is understood that Ibn Abi Sarḥ’s grave was dug up by his enemies, and his body was thrown out. Indeed, the statements of those who buried him support this conclusion. However, the narrators of the Ṣaḥīḥayn misunderstood the information about the body being expelled from the grave as a miraculous event and revised the texts accordingly. Therefore, it has been concluded that the narrations in question convey a real event, but due to the narrators' interpretations, they were endowed with a miraculous character, leading to potential misinterpretations. [ABSTRACT FROM AUTHOR]

In classical hadith methodology, isnad analysis is one of the fundamental criteria accepted for determining the authenticity of hadiths. According to this, the narrators in the isnad are examined based on two essential qualities: 'adalah/justness (religious and moral integrity)' and 'dabt (the ability to retain hadiths),' as well as the condition of 'al-ittisal,' meaning they received the hadiths from each other through direct auditory transmission. The examination of narrators in terms of 'adalah' and 'dabt' is the subject of the hadith science discipline known as 'jarh and ta'dil.' One of the main activities of this discipline, jarh, is to expose the defects found in a narrator with respect to the mentioned two qualities, using certain specific terms, and to indicate that they are not qualified to transmit hadiths. Ta'dil, on the other hand, is the process of demonstrating, through specific terms, that a narrator is sufficient in terms of these same qualities and thus qualified to transmit hadiths. Additionally, hadith methodology sources mention another type of ta'dil, formulated with the term 'ta'dil ghayr sariih' (non-explicit ta'dil). This method is briefly the act of a trustworthy (sika) narrator confirming the qualification of another narrator to transmit hadiths simply by narrating from them, without using specific terms. The validity of this method has been a theoretical subject of debate from early periods, with hadith scholars reaching different opinions on the matter. For example, Khatib al-Baghdadi did not accept this type of ta'dil, considering the possibility that an 'adil (upright) narrator may not know the integrity of the person from whom they received hadiths or may have narrated from them for other reasons. However, it is reported that some students of Imam al-Shafi'i and certain hadith scholars considered this type of ta'dil valid. Those who hold this view also present a rational argument: if a narrator knew that the person they received hadith from possessed a quality that required criticism (jarh), they would certainly mention it. Otherwise, they would be seen as deceiving people in religious matters, which is incompatible with their own integrity ('adalah). Although the theoretical discussions are as such, examination of hadith sources reveals that hadith scholars did utilize this ta'dil method. The fact that al-Bukhari included narrations from certain narrators in his work, which he compiled with the aim of gathering only authentic (sahih) hadiths and to substantiate related topics, indicates that he considered these narrators upright ('adil). At this point, it is significant that al-Bukhari did not express opinions regarding the reliability of these individuals in his biographical works on narrators. This observation can also be considered applicable to Muslim, who compiled his work solely with the intention of collecting sahih hadiths. Additionally, it is seen that narrations from narrators for whom there is no persuasive information regarding their trustworthiness, or who were subject to some negative evaluations, are also found in other hadith sources. Evaluations regarding the trustworthiness of hadith narrators, and consequently the classification of hadiths as sahih (authentic), hasan (good), or da'if (weak), ultimately rely on ijtihad (independent reasoning). Therefore, differing opinions on the classification of narrations based on their level of authenticity continue to exist, as they did in the past. At this point, contemporary hadith researchers are advised to take non-explicit ta'dil (ta'dil ghayr sariih) into consideration when examining hadiths in terms of acceptance or rejection, and to view this method as a factor supporting their ijtihad regarding the ta'dil of narrators. This method can sometimes be used for narrators about whom there is no evaluation, as well as, at times, for narrators who are considered reliable by some critics but deemed weak by others, thus providing a basis for preference. Therefore, it becomes apparent that in hadith research, the only way to acquire information about narrators is not solely through biographical literature (rijal). In this regard, hadith compilation books (riwayat al-hadith) also serve as sources for determining the reliability level of narrators. As a research method, first, the evaluations of critics regarding the narrators in question will be identified, followed by an analysis of sample hadiths transmitted from these narrators. [ABSTRACT FROM AUTHOR]

Ibn al-Sakan, one of the prominent hadīth scholars of the 4th AH (10th AD) century, has not been given the recognition he deserves in the history of hadīth studies. One of the primary reasons for this is that the works he authored, which were considered significant in their fields, have not survived to later periods or the present day. From a young age, Ibn al-Sakan dedicated himself to the study of hadīth. During his time, he traveled through regions between the rivers Jayhun and Nile within the Islamic world, studying under more than forty renowned teachers, some of whom were quite famous. Eventually, he settled in Egypt. During his scholarly travels, he studied Sahīh al-Bukhārī from its famous narrator Muhammad ibn Yusuf al-Firabrī in Khorasan, brought it along with other works to Egypt, and transmitted these works and the hadīths he compiled with his own unique isnads. Sahīh al-Bukhārī was first taught in Egypt by Ibn al-Sakan, and through him, it reached the Maghreb and Andalusia. He also authored works in Egypt such as al-Sunan al-sihāh al-ma’thūrah comprised of authentic hadīths; al-Hurūf fī asmā’ al-sahāba a fundamental source in the field of sahāba biographies and al-Du’afā wa al-matrūkīn dealing with weak narrators. Ibn al-Sakan was a hadīth scholar of the same caliber as figures like Ibn al-Jarūd, Ibn Khuzaymah, Abu Awāna, Qāsim ibn Asbagh and Ibn Hibbān, who also compiled and authored works with the sole purpose of gathering authentic hadīths during the first half of the 4th AH (10th AD) century, following the example of Bukhārī and Muslim from the 3rd AH (9th AD) century. In the sources, when referring to him, he is described with praise as a Hāfız (one who has memorized many hadīths), Imam (a leader in the field of hadīth), Hujjah (a reliable authority in hadīth whose narrations are used as proof), Mutqin (one who is meticulous and precise in hadīth education and teaching), Thiqah (trustworthy), Kathīr al-hadīth (one who has learned many hadīths), Wāsi’ alrihlah (one who traveled extensively to learn hadīths), Musannif (an author in the field of hadīth), Kabīr al-sha’n (one with great prestige among the hadīth scholars) and Ahad al-aimmah (one of the leading hadīth scholars). The work that brought him fame al-Sunan al-sihāh al-ma’thūrah, was written during the first half of the 4th AH (10th AD) century, considered one of the most productive periods in hadīth literature. Many scholars who mentioned the work and cited it said that it was written with the purpose of collecting authentic hadiths and that its narrations were authentic. Ibn al-Sakan himself mentioned this in the introduction he wrote for his work. Ibn Hazm, when listing works composed of authentic hadīths, mentioned al-Sunan al-sihāh al-ma’thūrah immediately after the works of Bukhārī and Muslim. It is estimated that the work contains around 5.000 hadiths. Ibn al-Sakan’s works were especially studied and used as sources by many scholars in the Maghreb and Andalusia during the 5th AH (11th AD) and 6th AH (12th AD) centuries. Ibn Hazm, Ibn Abd al-Barr, Ibn Asākir, Ibn Khayr al-Ishbilī, Ibn Bashkuwāl, Abū Ali al-Ghassānī and Ibn alQattān al-Fāsī are just a few of them. His works were more well-known in North Africa and Andalusia, and when we examine the citations of Eastern scholars from him, it becomes clear that nearly all of them were through Maghrebī and Andalusian scholars. This can be seen in some works of scholars like Ibn Qayyim al-Jawziyya, Mughultay ibn Kilij, al-Zayla’ī, Ibn al-Mulaqqin, Ibn Hajar al-Asqalānī and Badr al-Dīn al-Aynī. All three of Ibn al-Sakan’s works survived until around the year 600 AH (1203 AD), but there is no definitive information that they continued to exist after this date. After this period, those who cited these works used those sources written in the 5th AH (11th AD) and 6th AH (12th AD) centuries, that had referenced Ibn al-Sakan. Despite this, some sources and social media platforms today claim that the manuscripts of these works have survived to later centuries, even to the present day, but so far, no one has been able to provide definitive proof of this. Because Ibn al-Sakan’s works did not survive beyond the 6th AH (12th AD) century, he was forgotten and did not receive the attention he deserved, and he was not the subject of scholarly research or studies. Apart from brief biographical information found in classical sources, no scholarly studies or research have been conducted on him in either the East, the West, or in our country. The most significant scholarly article written about him in Turkish is the approximately 300 word entry on “Ibn al-Sakan” in the Diyanet Islam Encyclopedia. The lack of scholarly attention to Ibn al-Sakan has led to a series of errors regarding him and his works. Some manuscripts in libraries have been mistakenly attributed to him, and this error is still being repeated. Although his works have not survived to the present day, some library catalogs falsely claim that the manuscripts have survived, and his work al-Sunan al-sihāh al-ma’thūrah has been mistakenly presented as the first work with isnads removed, even though it was actually compiled with isnads. These errors have been repeated in both the Arabic and Persian Islamic Encyclopedias as well as in the “Ibn al-Sakan” entry of the Diyanet Islam Encyclopedia. In this article, Ibn al-Sakan, who has remained in history and awaits further research, has been brought to light. His works have been made known in terms of their content and characteristics, and a series of errors stemming from the lack of sufficient research on him and his work al-Sunan al-sihāh al-ma’thūrah have been corrected. [ABSTRACT FROM AUTHOR]

Numerous works have been written in the field of grammar since the first century of the Hijri. While some scholars have done detailed studies on this subject, others have written small-volume didactic works with a simple style that everyone can easily understand in order to teach and understand grammar. al-Ācurrumiyye, in which Ibn Ācurrum gives summarized information about the basic principles of the science of grammar in a plain language and simple style, is one of them. Because it made it easier to learn and teach Arabic, this work was taught as a textbook in schools in the ArabIslamic geography and in Ottoman madrasahs. The work, which has survived for centuries and has survived to the present day and was very popular in educational circles for a while, deals with the subjects briefly and simply because it appealed to students at the beginning level. Therefore, the fact that some subjects and rules of grammar need explanation has enabled many studies to be carried out on the work in different types such as commentary, annotation, ta'lik, verse and summary. One of these is the commentary named et-Tuḥfetu’s-Seniyye li Ḳurrāʾi’l-Ācurrūmiyye belonging to Yaḥyā b. Muḥammed el-Mesāliḫī, who wrote works mostly in the field of hadith. It has been determined that this work is a commentary of al-Ācurrūmiyye by comparing it with the texts of some commentaries written on al-Ācurrūmiyye. The author's copy of this work, which has not been studied before, is found, and no other copy has been found except the King Saud University Manuscript Library. The author's copy of this work which has not been studied before is not found and no other copy has been found except the King Saud University Manuscript Library. This study, which was carried out on the single copy provided, is divided into two parts: the Turkish research and the Arabic critical analysis of the commented text. Firstly, in the research part, information was given about the life and works of Ibn Ācurrūm and the commentator al-Mesāliḫī, and then the etTuḥfetu’s-Seniyye li Ḳurrāʾi’l-Ācurrūmiyye was introduced. After the content and method of the commentary work is evaluated comparatively with the main work, the method followed in the critical analysis is included. Finally, the critical analysis of the text has been presented. [ABSTRACT FROM AUTHOR]

The research was an attempt to highlight the impact of dialogue on societal peace, as stated in the Prophetic dialogues that the Prophet, peace and blessings of God be upon him, dealt with in his various dialogues, and to explain the effect of the difference in method due to the difference in purpose, the difference in the axes, and the difference in the topic of the dialogue. The research showed four purposes in the dialogues of the Prophet, peace and blessings be upon him, that affect societal peace and coexistence among its members, which are: the desire to call people to God and explain the truth to the violator, correcting behavior and modifying orientation and thinking, seeking opinions, insight into what others have, education, and gentle humor. His approach may God bless him and grant him peace, in his dialogues was pioneering and original in winning hearts, revealing the truth, refuting falsehood, building positive relationships, and spreading the spirit of peaceful coexistence among members of society. The research adopted the inductive approach by following the Prophet’s hadiths and deducing the benefits related to the research topic. [ABSTRACT FROM AUTHOR]

This article examines the complex relationship between scientific advances and the interpretation/commentary of hadith, or the sayings and actions of Prophet Muhammad in Islam. The historical context of hadith commentaries is investigated, with a focus on the evolution of interpretive traditions from simple explanations to comprehensive works. The research ultimately focuses on the paradigm shift in hadith commentary influenced by early modern reformist orientations that sought to reconcile Islamic teachings with contemporary scientific knowledge. A case study examines the emergence of scientific interpretation by analysing a hadith from Sahih Muslim in light of modern scientific understanding. The article discusses the difficulties and controversies surrounding the integration of scientific data into hadith commentaries, emphasizing the dynamic nature of science as well as the distinct epistemological origins of hadith and science. It concludes by proposing a dynamic approach to the study of hadith and its commentaries, allowing for the re-evaluation of approaches in light of evolving scientific knowledge. [ABSTRACT FROM AUTHOR]

Islam has given a great deal of importance to the learning and teaching of knowledge. As is known, the first revelation was revealed with the command “Read!”. With this verse, Allah Ta’ala commanded the Prophet (pbuh) in particular and all Muslims in general reading and learning. As a result of the great importance that Islam gives to knowledge and learning, the Prophet constantly encouraged Muslims to learn and teach every necessary knowledge whether its religious or scientific without discriminating between men and women in this regard. In addition to his recommendations on learning knowledge and teaching it to others, in some of his hadiths, the Messenger of Allah (pbuh) asked his Companions to conceal some of the things they knew or some of the Companions themselves preferred to hide some of the things they knew from people. The narrations on the subject are in apparent contradiction to the hadiths on communicating knowledge. A proper understanding of the issue depends on understanding the Prophet’s method of education. He (pbuh) did human upbringing in the most beautiful way. This, of course, was realized through his method of instruction and training. The Prophet preferred various ways in his education of his companions. These include methods such as asking questions, giving answers, explaining with an example, observing the situation of the interlocutor, writing and drawing, and using similes. When classical hadith works are examined, there are many hadiths that show the Prophet’s method of education and teaching. Inspired by these hadiths, the muhaddithis opened titles in their works that point to the Prophet’s method of instruction and training. For example, al-Bukhārī opened several chapters in his main section on knowledge that refer to the Prophet’s method. Among these chapters, there are two main chapters that are relevant to our topic. These titles are: “Sub-chapter: Whoever leaves out some choices, fearing that some people’s understanding of them will fall short and they will fall into something worse” and “Subchapter: Who assigns knowledge to some people but not to others, because he does not want them to understand”. It is possible that these titles were inspired by the Prophet’s method of instruction and discipline. The hadith that concerns our subject of study is also mentioned under one of these headings. When the content of the hadith in question is examined, it is seen that the Prophet told Mu‘āz b. Jabal that hell is forbidden to the one who testifies that there is no god, but Allah and that Muhammad is the Messenger of Allah. Mu‘āz b. Jabal asked for permission to inform the people of this good news, but the Prophet refused, saying, “If you inform them, they will trust this information”. So Mu‘āz b. Jabal concealed this information from people for a while. Such different narrations about learning and teaching knowledge necessitated a holistic view of the hadiths and the Prophet’s method of education. A fragmentary approach to hadiths is one of the biggest obstacles to correct understanding. In this study, firstly, the concept of knowledge and the importance of knowledge given by the Prophet was briefly discussed, and then the Prophet's method of education was analyzed. In determining this, al-Bukhārī’s Sahih, one of our most basic hadith sources, was preferred. Again, the subject was explained by opening titles on the Prophet’s attitude towards the generality of the Companions and his attitude towards some of the Companions. As a result of the research, it has been seen that the answer to the question of how the narrations against the transmission of knowledge should be understood is within the Prophet's method of education. In this context, it was seen that the Prophet’s method of education was effective in the background of the dialog between Mu‘āz b. Jabal and the Prophet. [ABSTRACT FROM AUTHOR]

After the demise of Prophet Muhammad (pbuh), internal conflicts, wars, and conquests in the Islamic world led to the division of the Islamic society into different factions. Each faction in this process produced its own set of religiously motivated doctrines, which gradually evolved into ideologies. The teachings generated by the factions had a profound impact on all areas of life, with a mentality of bigotry. Although it is controversial when it emerged as a political faction, al-Shī‘ah is one of the religious/doctrinal/political factions that emerged after the passing of Prophet Muhammad (pbuh). It, which is a term that refers to all of the different factions that can be defined as those who consider ʻAlī and his descendants as divine leaders appointed by God, is an enduring doctrinal and theological/jurisprudential sect to this day. Three main schools of Shiism, which split into many factions, are ImāmiyyaIsnāashariyya, Ismā'iliyya and Zaydiyya branches. al-Jaʻfarīyah is a sect that represents the jurisprudential aspect of Imāmiyya Shia. With roots dating back to a period close to the death of Prophet Muhammad (pbuh), al-Shī‘ah has consistently developed its own doctrine, embracing a divine source and an imamate-centered understanding of religion. In its historical development, in the field of basic Islamic sciences such as theology, hadith, exegesis, and Islamic history, and especially in theological issues, it has taken place against the Ahl al-Hadith and thus against the Ahl al-Sunnah. al-Shī‘ah’s Imāmiyya-Isnāashariyya faction, which embraces Imamate-centered hadith and hadith methodology, with its imamate-centered understanding of hadith and its principles, engaged in numerous debates with the opposing views of the followers of hadith. These debates focused on doctrinal differences, hadith narrations, leadership issues, and the methodologies of exegesis and hadith. Especially in the first three centuries, Imāmiyya-Isnāashariyya and al-Jaʻfarīyah branches of al-Shī‘ah, engaged in intense polemics with the followers of hadith, developing its own doctrine on the mentioned subjects and beginning to articulate its interpretations based on the religious texts that form the foundations of Islamic sciences. In doing so, alShī‘ah sought solid religious justifications to prove the correctness of its ideas and ideologies. This involved at times interpreting verses with strained interpretations, disconnecting hadiths from their contexts, and even fabricating hadiths in the name of Prophet Muhammad (pbuh). The Ahl al-Hadith, who were in opposition to this, took some measures to overrule al-Shī‘ah's theological views that contradicted their own teachings. Especially in accepting hadiths, the followers of Hadith established certain principles and criteria, rejecting hadiths that did not conform to this methodology. They classified ideas and beliefs contrary to the Quran and Sunnah under the umbrella of innovation, discarding religious texts and expressions coming from these sources. In contrast, al-Shī‘ah criticized the methodology of the followers of Hadith in narrating and interpreting religious texts. Both groups, when producing their works, built the content of their works on supporting their own views and debunking opposing views. They also assessed whether the narrators of religious texts were qualified according to the perspectives of their own sects. Ultimately, these debates remained in the realm of sterile arguments, hindering the pursuit of truth and leading both parties into defensive and accusatory psychologies. This resulted in different evaluations of hadith narrations, sources, and the criticism of narrations between the two sects. The polemics between these two sects did not remain confined to doctrinal issues; these discussions also manifested themselves in human relations and socio-cultural life. Therefore, this study explores how the conflicts and debates between the supporters of hadith and the al-Shī‘ah adherents, the two major schools of thought in Islamic intellectual history, have been reflected in the science of criticism and praise (al-Jarḥ wa-al-taʻdīl), written works, and sociocultural and human relations. [ABSTRACT FROM AUTHOR]

Although the term ‘khatm al-nubuwwwa’ is not explicitly mentioned in the Qurʾān, it is emphasised that the Messenger of Allah (s.a.w.) is the last of the prophets (khattam alnabiyyîn), and from this point of view, the related issue has taken its place among the principles of Islamic belief, and therefore all opinions that would undermine this belief are considered invalid. As a matter of fact, the Messenger of Allah (s.a.w.) stated that the Children of Israel were ruled by prophets, and therefore, when a prophet sent to them died, another prophet who replaced him performed this duty, but this situation changed after him and he stated that he was recorded as the last of the prophets on the lawḥ al-maḥfūẓ, and even stated that the missing brick of the building of prophethood was completed with his prophethood. In this context, with the aforementioned principle, the expectation that prophethood should be transmitted from father to son, especially among the Jews, and the discourses circulating among the people such as ‘If one of Muhammad's sons had lived’, ‘If Zayd b. Harise had been Muhammad's own son, he would also have been a prophet and a Messenger’ and ‘If Zayd had lived, the Messenger of Allah (s.a.w.) would have left him in his place’ were excluded. The Messenger of Allah (s.a.w.) despite his statements that he was the last prophet, also reminded that there would be liars who would claim to be prophets before the Resurrection, and he reinforced this belief by not allowing such attempts towards the end of his life The issue of khatm al-nubuwwwa was one of the issues agreed upon among the Companions, and those who claimed prophethood during the period in question were considered apostates and fought against them. Despite the aforementioned explanations and practices on khatm al-nubuwwwa, the misunderstandings caused by trying to understand the hadiths by taking them out of their context and disregarding the other evidence on the subject were also the case with the statement of the Messenger of Allah (s.a.w.) during the death of his son Ibrāhīm, ‘If Ibrāhīm had lived, he would have been a sincere prophet’. According to the narration, he said after Abraham's passing away in the year 10 Hijri, ‘The eye weeps, tears come out, the heart aches and grieves. O Ibrāhīm! We are truly saddened by your death. If death were not a true promise, a reality for everyone, and if the one who was left behind would never meet the one who was in front, we would feel more sad than we do today.’ He went on to say, ’If (Ibrāhīm) had lived, he would have been a righteous prophet, his Coptic uncles would have been freed, and no Copt would have been made a slave.’ The statement of the Messenger of Allah (s.a.w.) on the death of his son, ‘Had he (Ibrāhīm) lived, he would have been a sincere prophet.’ has been considered as a questionable statement in terms of khatm al-nubuwwwa, and this statement has been subject to different evaluations. As a matter of fact, based on the relevant hadith, the absence of a prophet after the Prophet was associated with the death of Ibrāhīm, and some explanations were made that the aforementioned news is false/legitimate; that if the children of each prophet were to become prophets, this situation would be contrary to historical data; that the relevant statement was made in order to declare the virtue of Ibrāhīm and that it was a response to those who would claim prophethood both in the Asr al-Sa'âdat and later. In addition, the issue of khatm alnubuwwwa was revived by the Qāḍiyānis, who emerged in the 19th century, and the narration that constitutes the subject of our study was used by this group to support their view that prophethood did not end. This study includes the analysis of the script and text in the context of khatm al-nubuwwwa of the related narration, one of which is marfūʿ and the other two are mawquf, with some wording differences, and which is narrated as ‘If Ibrāhīm had lived, he would have been a prophet who was a siddiq.’ [ABSTRACT FROM AUTHOR]

This article assesses a Shi'i-Lebanese debate over Sunni Hadith in the context of state formation and Shi'i integration into this new entity. ʿAbd al-Ḥusayn Sharaf al-Dīn al-Mūsawī, the most authoritative Shi'i-Lebanese jurist of his time, relied on Sunni compilers of Hadith, to prove the veracity of Shi'i Islam, to a Sunni audience. Nevertheless, these treatises cannot be viewed as traditional polemics. Instead, they reflected Mūsawī's position as a proud Shi'i leader of a community which received historical recognition in the new nation state. Beyond Lebanon, Mūsawī perceived himself as a peer of Sunni modernized forces and thought the time was ripe for acceptance of Shi'ism, through shared values, a pan-Islamic vision and a critical approach to Hadith, in its content and narrators, within a more humanized depiction of the Companions. Mūsawī did not deviate from classical Shi'i notions. Nevertheless, he joined forces with Shi'i reformists in their quest for historical reconciliation with Sunnis, within an expanded notion of orthodoxy. In his understanding, Sunni recognition of a toned down Shi'i historiography, together with Shi'i endorsement of Sunni Hadith, may pave the way for a cross-sectarian narrative based on a progressive vision of Islam and on a rational approach to the texts. [ABSTRACT FROM AUTHOR]

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Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The research aimed to study genres of explaining the chain of transmission with apparent impurities according to Ibn Baz. The study used the narrative method. The research consisted of two sections on introducing Ibn Baz, the reasons, and Ibn Baz’s approach to explaining the chain of transmission with apparent impurities. The findings of this study revealed that Ibn Baz expands in Isnad justification (i.e. apparent rudes) based on the expansion of using the rude in its wide linguistic usage. The aspects of this were:narrator weakness and ignorance, and Apparent interruption. The researcher recommends to show the contribution of Hadith for Ibn Baz in general and Criticism of the Prophet's hadith in particular. [ABSTRACT FROM AUTHOR]

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Human dissection is an ancient pedagogical method that is still relevant in modern anatomy curricula. The body procurement process for dissection purposes has undergone significant evolution from the medieval era until now, whereby body donation has become the main source for human bodies in medical education. The appreciation ceremony for body donors is an excellent way to promote a body donation program, whereby both dissection and appreciation ceremonies are effective in inculcating professional behaviors and altruism among medical students. Despite the benefits of dissection and such ceremonies, conflicting ideas about the acceptability of these methods exist among Muslim scholars and students. Hence, this article provides a theological Islamic interpretation of human dissection, body donation, and appreciation ceremonies from four sources of Islamic law—the Qur'an, Hadith, Idjmaa, and Qiyas—to justify Muslims' involvement in the aforementioned. It is important to note that the fundamentals of Islam are submission to the will of the one and only God, Allah Subhanahu wa ta'ala (SWT) and recognition of Prophet Muhamad (peace be upon him) as the last messenger of God. Therefore, the actions of a Muslim are strongly based on faith and virtue. [ABSTRACT FROM AUTHOR]

This research develops a digital Qur'an application centered on the needs of its users in the world of education. The purpose of this study is to find out user needs, design a prototype of the digital Qur'an application, and find out the newness of the application based on user needs. This research uses the Design Thinking method in each stage, namely the stage of problem analysis (empathize), problem framing (define), determination of ideas and solutions (ideate), product design (prototype), and product testing (test). Based on the response of users in the empathize stage with a sample of 43 people selected by random sampling and then analyzed at the define stage, it was found that users need an application that has good security features, users need learning features related to Islam, users need a feature that can review reading and memorization progress, users need a word-by-word and per-verse translation feature for free, and users need an application that does not take up much space on the phone's memory. Based on the results of the research on the development of the digital Qur'an application, it was found that 2 new features of the digital Qur'an application suit the needs of users. These features are features to review the progress of reading and memorization as well as features that contain Islamic teachings such as the teachings of aqidah, morals, hadith, Do-a collections, and shalawat collections. [ABSTRACT FROM AUTHOR]

For Muslims, the Hadith ranks as the secondary legal authority following the Quran. This research leverages hadith data to streamline the search process within the nine imams' compendium using the vector space model (VSM) approach. The primary objective of this research is to enhance the efficiency and effectiveness of the search process within Hadith collections by implementing pre-filtering techniques. This study aims to demonstrate the potential of linear search and Django object-relational mapping (ORM) filters in reducing search times and improving retrieval performance, thereby facilitating quicker and more accurate access to relevant Hadiths. Prior studies have indicated that VSM is efficient for large data sets because it assigns weights to every term across all documents, regardless of whether they include the search keywords. Consequently, the more documents there are, the more protracted the weighting phase becomes. To address this, the current research pre-filters documents prior to weighting, utilizing linear search and Django ORM as filters. Testing on 62,169 hadiths with 20 keywords revealed that the average VSM search duration was 51 seconds. However, with the implementation of linear and Django ORM filters, the times were reduced to 7.93 and 8.41 seconds, respectively. The recall@10 rates were 79% and 78.5%, with MAP scores of 0.819 and 0.814, accordingly. [ABSTRACT FROM AUTHOR]

The following article is a meditation on Ralph Waldo Emerson's intellectual genealogy as traced by Cornel West, highlighting and enacting memoir as a literary gesture central to this mode, and proposes that Norman O. Brown be included in that genealogy. The article also features original research that the author conducted at the UCSC Norman O. Brown archive, with special attention given to his lecture series, "The Challenge of Islam: The Prophetic Tradition" (1980–1981). [ABSTRACT FROM AUTHOR]

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Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Research Summary: This research highlights the importance of studying the main purposes behind the Prophet's interpretation of the Quran, considering his interpretation as one of the fundamental principles agreed upon. His interpretation is distinctive and unique compared to other interpreters, with a specific style that can serve as a basis for interpretive rules. The Prophet aimed to clarify and elucidate these interpretations to his companions. The researcher employed a descriptive-analytical methodology with certain limitations, such as relying on authentic hadiths from Sahih al-Bukhari and Sahih Muslim, as well as referring to other authentic sources when necessary. The focus was on general objectives including preserving the Quranic text, respecting its characteristics, simplifying interpretation, teaching the companions the principles of interpretation. The researcher recommends further exploration of specific objectives in the Prophet's interpretations, expanding the study to include all hadiths related to general and specific purposes. [ABSTRACT FROM AUTHOR]

This study examines the ruling on e-commerce through the method known as dropshipping. The research aims to clarify the components of the study's title, determine the Shariah classification of dropshipping, explain its forms, and highlight the Shariah guidelines for engaging in this practice. The study employs the inductive method by examining the views of Islamic jurists, Shariah texts, and their evidence. It also adopts the descriptive method to define e-commerce and its advantages, as well as to provide an overview of dropshipping and its forms. The research concludes that the four forms of dropshipping are permissible under Shariah, including the form involving the sale of goods not owned by the seller, as the prohibition mentioned in the Hadith of Ibn Hizam cannot be applied to this case. Furthermore, the study emphasizes the need to adhere to Shariah guidelines in dropshipping transactions, whether by the seller or the buyer, by maintaining honesty, precision in information, and adherence to deadlines. It also stresses the prohibition of selling gold, silver, and trading digital currencies through this method. [ABSTRACT FROM AUTHOR]

Since Shia does not accept all the Companions as fair. A'ishah is one of those whom the Shiites judged negatively. Shia generally examines A'ishah in the context of issues such as the Ifk incident, hurting the Prophet, and Abu Bakr's imamate and caliphate. Since the Shia does not accept those involved in the Ifk incident as fair, they did not quote any narrations from them in his basic hadith sources. According to Shia, A'ishah, made an agreement with the other wives of the Prophet and tormented him with their words and actions. In addition, A'ishah gave the duty of leading the prayer to Abu Bakr during the Prophet's illness. When the Prophet heard the takbir sounds, he went to the mosque, dismissed Abu Bakr from the imamate and led the prayer himself. For this reason, Shia argued that all the narrations about the Prophet giving Abu Bakr the duty of leading the prayer were made up by A'ishah and contained contradictions. Shia also claimed that A'ishah had deprived Fatima of her father's inheritance, based on a rumor she had made up. When Osman reduced A'ishah's atiyya, she contradicted her narration by asking for her share of the Prophet's inheritance. For these and etc. reasons, Shiites evaluated A'ishah as unreliable and in the category of narrators who fabricated hadiths in the name of the Prophet. According to Shia A'ishah mediated between Osman and the people by conveying the requests of those coming from outside Medina to the caliph. When some of her demands were rejected, she fell apart with the caliph. According to Shia, A'ishah was among those who provoked others to murder Osman. When Osman's house was besieged, she went on a pilgrimage despite knowing the demands of the rebels. When she returned to Medina and learned about Osman's martyrdom and Ali's caliphate, she joined those who demanded Osman's blood from the caliph. With this, she became rebellious by opposing the requirements of the verse "Stay at home..." addressed to Prophet's wives. Although A'ishah played a lesser role in politics during the Muawiyah period, she opposed some of Muawiyah's actions. The killing of Muhammad bin Abî Bakr and Hujr bin 'Adî and the inclusion of Ziyad in Abu Sufyan's generation are among those. Knowing A'ishah's position in the Shia thought is important to understand the sect's perception of the companions and understanding of hadith. Although many studies have been conducted on A'ishah, the fact that no study revealing the Imamiyya Shiite understanding of A'ishah has been conducted in the field of hadith made it necessary to prepare this article. In the study, based on Shia narration sources, the events that shaped the perception of A'ishah in Imamiyya Shia were centered. The main question of the study is: What are the events that shape the perception of A'ishah in Imamiyya Shiite? To reveal this, some evaluations and suggestions are made based on the findings. In the study, subjects are examined from a descriptive and analytical perspective, paying attention to the connection between idea-event-politics-narration. For this purpose, documentation analysis method, one of the qualitative research methods, is used. In summary, Although Shia has a negative image of Aisha, focused on politics, it is possible to say that some Shiite hadiths use the narrations of A'ishah due to need. [ABSTRACT FROM AUTHOR]

The works that describe the lives of the prophets from Adam to Prophet Muhammad (peace be upon him), their missionary activities, and some important events experienced by their people are generally called the history of the prophets. Twenty-eight prophets are mentioned in the Qur'an, three of whom are controversial. The stories of these prophets are narrated. The stories of some prophets are told in detail, while the lives of others are summarized. Some of the events related to the prophets whose stories are mentioned in the Qur'an are also mentioned in the Torah and the Bible. By combining the narrations taken from the Qur'an with the stories in the Qur'an and including them in tafsir, history and some hadith books within a certain system, the texts of the Qisas alanbiya came into existence and the first independent examples of this genre in Islamic culture began to be written from the second century of Hijri. The most famous Arabic works in this field are the Qisâʾî (d. 189/805) and Saʿlâbî's (d. 427/1035) qisas al-anbiya. Later books on the history of the prophets are translations or summaries of these two works. [ABSTRACT FROM AUTHOR]

Due to the diversity of the scientific and intellectual orientations and social needs of the regions they lived in, muhaddiths generally followed different methods in receiving, narrating, and compiling hadiths. This situation has made it difficult to make generalizations about muhaddiths and their works, and has sometimes led to prejudice and incorrect evaluations about them. In this study, common rules that must be followed by scholars in the fields of hadith receiving, hadith narration, and hadith classification have been examined, and the explanation of points that will enable maximum benefit from scholars and hadith works has been aimed. A scholar of hadith is not obligated to only receive authentic hadiths. Therefore, their general tendency has been to receive hadiths from everyone without distinguishing between weak and reliable narrators. As the muhaddith narrates, receiving and avoiding actions that would harm the continuity of the hadith is the primary duty of a muhaddith. If he adheres to this rule, it cannot be said that even receiving a narration that he knows to be incorrect would harm the integrity or accuracy of the muhaddith technically. The responsibility of a hadith narrator is to declare the chain of transmission of the hadith and to narrate it with a suitable level of accuracy. For scholars of hadith, it is important not only to narrate authentic hadiths but also to transmit hadiths with high chains of transmission and rare types of narrations that are not found in everyone. [ABSTRACT FROM AUTHOR]

The claim that Abû Hanîfa (d. 150/767) and Hanafis are weak in hadith and do not give the hadith the necessary importance is made against Hanafi scholars from time to time. The hadith narrations of Abû Hanîfa and his disciples can be considered as a response to such accusations. The hadiths which the Hanafi scholar Bishr b. Walîd al-Kindî (d. 238/853), the student of Abu Yusuf (d. 182/798) who was one of the founders defining the thoughts of Hanafi sect, can be considered as one of these answers. Bishr was a Hanafi scholar who learned and narrated hadith according to science tradition. It has been seen that no study has been done about searching the identity of Bishr as a narrator of hadith and hadiths that he narrated. For this reason, it was thought that it would be useful in terms of serving to Hanafis science of hadith to collect and analyze his narrations. Bishr's narrations are included in some hadith books other than Kutub-i Sitta. In this study, 146 narrations which Bishr got from 34 various scholars and were in the Bishr’s 13 hadith books that were compiled in hijr third and fourth century has been studied in terms of source, isnâd and content. Of the hadiths Bishr transmitted, 134 are Marfu’, nine are Mawquf, and three are Maqtû’. When the Marfu’ narrations are examined according to their subjects, it is understood that approximately two-thirds of the narrations conveyed by Bishr are related to the issues of Ahkâm (laws). His being a faqih is an important factor in the fact that he has many narrations on the subjects of Ahkâm. Very few of the hadiths in the books where Bishr's transmissions are mentioned consist of repetitive narrations. [ABSTRACT FROM AUTHOR]

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