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This study discusses the concept and implementation of the common link theory developed by G.H.A. Juynboll in hadith research. Through a qualitative approach and using the library research method, this study discusses Juynboll’s views and works related to hadith and outlines the steps of isnād and matn analysis used in the implementation of the common link theory. In isnād analysis, the study identifies common links and partial common links in order to trace the historical origins of a particular hadith. While in the matn analysis, the study compares hadith texts with similar themes to determine the authentic parts. The case study of the hadith on “The Virtue of Conveying the Prophet’s Word” reveals the central role of a narrator in the transmission of the hadith, with the results of the isnād and matn analyses supporting Juynboll’s common link theory. As a result, this study contributes to the academic understanding of hadith criticism, especially in facing Orientalist doubts about the validity of hadith. [ABSTRACT FROM AUTHOR]

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Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical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

The relevance of the study is determined by contemporary ideas of modernisation and radicalisation of Islam, the formation of which is directly linked to the problem of interpreting the sacred texts of the Muslim world. Therefore, the aim of the research work is to determine the veracity of applying linguistic and semantic approaches to the interpretation of the Holy Quran in order to find new ways of regulating the socio-cultural space. The research was conducted on the basis of the semantic, cultural, semiotic and formal-logical approaches, using such methods of scientific knowledge as induction, deduction, linguistic analysis, systematisation, comparison, synthesis and generalisation. In the course of the research work, key narratives of contemporary Islam were analysed in terms of their specific understanding of the Holy Quran. The current state of research into the interpretation of the sacred texts of Islam is reviewed. The specifics of understanding the Holy Quran in the context of its metaphorical constructions are explored. The relationship between the linguistic structure of the Arabic language and the interpretations of the texts of the holy injunctions has been established, on the basis of which two ways of investigating the understanding of the Quran have been proposed. A comparative analysis of the research findings with other research findings in the category of modern interpretation of the Quran and Sunnah has been conducted. The trend towards digitalisation of the sacred texts of Islam, as well as the use of artificial intelligence technologies to interpret the ayahs, has been noted. The practical significance of the research work lies in proposing new methodologies for interpreting sacred texts, which can then be qualitatively applied in practice. [ABSTRACT FROM AUTHOR]

This article explores the importance of understanding and interpreting the Prophet's Sunnah (teachings and practices) accurately in contemporary society. It emphasizes the need to rely on authentic hadiths and to understand the Sunnah in light of the Quran. The article also highlights the significance of knowing the Arabic language and the context of the hadiths. It provides guidance on how to approach and interpret the Sunnah in a sound and accurate manner, and recommends the application of these controls in fields related to Islamic law and guidance. [Extracted from the article]

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The aim of this study is to reveal the role of religious, political and cultural factors on the way of understanding the concept of Ahl al-ḥaqq, one of the most important theopolitical concepts of Islamic thought, and to identify the projections of the semantic traansformatinon that concept of Ahl al-ḥaqq has experienced. In the comparative study with the group of "Ahl al-Shirk", "Ahl al-Kitāb", "Ahl al-Bid'at" and "Ahl al-Hawā", it has been determined that the concept of Ahl al-Haq has a multi-layered spectrum of meaning. A number of critical periods can be mentioned in the formation of this multi-layered meaning structure. The first of these periods is the founding period in which a conception is constructed through the description of the superstitious actions of the "Ahl al-Shirk" and "Ahl al-Kitâb" groups in belief and practice, even though the term "Ahl al-haqq" is not mentioned in the Qur’ān. In this context, it can be said that all Muslims who confess and recite the shahada or the word tawhid with the intention of illa'l-haqq in faith and deeds are included in the category of Ahl al-haqq. After the first semantic period in which the opposition between Islam and un-Islam was decisive, the socio-political issues that emerged among Muslims moved the debate on who could be included in the scope of Ahl al-haqq to the intra-Islamic plane. In the second semantic period, in which every sect considered itself to be right, the scope of Ahl al-Haq was mostly described through the nass-centered references of the Salafiyya and the superstitious practices in belief and practice of Muslims included in the Ahl al-Bid'at category. The third semantic period was shaped relatively by the encounter with philosophical traditions. This is the period in which theologians defending the Islamic faith tried to keep dynamic the outward/objective epistemological aspect of the concept. In the fourth semantic period, which coincided with post-modernism, Ahl al-Haq returned to the socio-political meaning of the opposition between Islam and un-Islam in the founding period as an anti-imperial attitude against colonization activities. As a result, considering all these definitions, it is concluded at the present time that, it would be more accurate that the concept of Ahl al-Haq is better defined to include all Muslims who have accepted the principles of Islamic belief and declared their adherence to the Qur’ān and Sunna.

The application of divine commands in contemplating the universe and in man's creation requires looking at cosmic phenomena, recognizing the relationships and connections between them, knowing the laws and foundations that regulate them, and the same in man himself. Since the mind alone could not stand on the knowledge of these laws, the Holy Qur'an came to mention and define these laws, and guided man to how to know and deal with them. This research dealt with the study of the subject of the universal and human divine Sunnah in an Jurisprudential rooting study, by standing on the most important of what was stated in the Holy Qur'an in the statement of the divine Sunnah, and analyzing the opinions of Scientists on this subject, to reach the required result, which is to know how to understand these Sunnahs and how to deal with them, in each of their different types. This study adopted the inductive and analytical methodology, as I proceeded in the study to extrapolate the most important verses of the Qur'an that speak about the universal and human divine laws. I did not intend to achieve complete extrapolation because it is not possible to be done in the nature of thıs article. After extrapolating these Qur'anic verses and collecting what the scholars said on this subject, I proceeded to analyze all of that, dividing it into multiple sections, and simplifying it in an easy way that shows the differences between the universal divine laws and the human divine laws, explaining the role of man in dealing with each of these sections. [ABSTRACT FROM AUTHOR]

The research focuses on the collection of narrated statements of the companions in the books of al-waqf and al-ibtidā (stopping and starting) since the scholars began writing on this field until the end of the fifth century of hijra, and their topical arrangement, collected from several printed books written over several centuries, and the research aims to collect the narrated statements in one place with their authentication and the explanation of their authenticity or weakness, and their additions to the Six Books. The narrated statements reached a hundred and twelve, and their additions are a hundred and nine statements, and the percentage of the authentic ones among them is 45%, and the remaining are either weak or very weak. The findings of the research also include the variety of the sources of Sunnah, the books of al-waqf and alibtidā are original sources for the statements of the companions, and their authors would often use chains of narration (isnaad), and it includes ease for the specialists among the scholars of hadith and the readings, and the connotation of these hadiths with the explanation of their rulings, and their combination in one place after it had been scattered, which adds a distinct scholarly foundation to the hadith library and the sciences of the Qur’aan. [ABSTRACT FROM AUTHOR]

Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari 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.)

This article aims to go deep in to the philosophy of Islamic education from the perspective of maqashid sunnah or the core purpose of hadith in the social sphere, in order to realize progressive Islamic education in the digital era. The digital era is characterized by very wide openness of information, causing competition in this era to be very tight, so that competitive and productive human qualities are needed, and this can be produced from a progressive pattern of Islamic education. Unfortunately, Islamic education as an instrument for human development currently focuses more on developing each individual student to achieve high skills and qualifications, but on the other hand it can be seen that the output of this is humans who focus more on profits for themselves. and does not have much influence on people's lives, even though progress in its true meaning should be oriented towards the benefits of the wider community. For this reason, studies are needed to look again at the philosophical basis of education in order to find solutions to the problems above. Hadith as a source of Islamic teachings has a core purpose which in terms is called maqashid sunnah. Among several maqashid sunnah, there is maqashid riayatul mujtama' or the aim of developing society, which contains values that lead to the development of society. This study will use a qualitative methodology by analyzing the values contained in the maqashid riayatul mujtama and then bringing them into the realm of education to find their suitability as a basis for Progressive Islamic Education. The conclusion of this study is that maqashid riayatul mujtama, which contains social values in the form of freedom, helping each other in goodness, justice, equality, mutual love and care, can be used as a philosophical basis for progressive Islamic education. [ABSTRACT FROM AUTHOR]

Copyright of Van Journal of Divinity / Van Ilahiyat Dergisi is the property of Ilahiyat Fakultesi, Yuzuncu Yil 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 Journal of Community Service & Empowerment is the property of Journal of Community Service & Empowerment 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.)

This article delves into the pivotal role of Muslim women in the advancement of society. Acknowledged as the primary architects of human development, women have, throughout history, rendered significant contributions, ranging from nurturing families and communities to assuming leadership roles at the national level. The narrative highlights exemplary instances of Muslim women who have played pivotal roles in the construction and configuration of societies, engaging across diverse domains such as education, healthcare, politics, business, as peacemakers, and in the realms of science and technology. Their profound strength, resilience, and unyielding determination have not only inspired multiple generations but continue to resonate powerfully in contemporary times. Within this discourse, the article contextualizes its examination and assumptions by drawing upon the teachings of the Quran and Sunnah. It offers a succinct contemplation on the present-day roles of Islamic women in society, the challenges they confront, and proposes viable solutions. [ABSTRACT FROM AUTHOR]

Günümüzde Doğu Anadolu Bölgesi’nde aktif olarak geleneksel eğitim veren çok sayıda medrese bulunmaktadır. Bu medreseler devlet desteği olmadan toplum desteğiyle ayakta durmayı başarmış ve doğu toplumuna rehberlik etme ve onların dini hayat tarzını yönlendirme noktasında önemli bir misyon üstlenmiştir. Bu anlamda son dönemde medreseleriyle ön plana çıkan illerden birisi de Van’dır. Buradaki medreselerin eğitim müfredatına bakıldığında hadis ilminin de öğretildiği ve müderrislerin hadis ve sünnet konusunda önemli bir birikime sahip oldukları görülmektedir. Bu araştırmanın amacı, Van’da tedris faaliyeti yürüten bu medreselerdeki bazı müderrislerin hadis ve sünnet algılarını incelemektir. Araştırmanın verileri, Van ilinde aktif faaliyet sürdüren medreselerden seçilen bir örneklem grubunun müderrislerine açık uçlu sorulardan oluşan yarı yapılandırılmış görüşme formları aracılığıyla toplanmıştır. Bu veriler ışığında müderrislerin hadis ve sünnet yaklaşımları, sünnetin dindeki konumu, sünnetin vahiy mahsulü olup olmadığı, Hz. Peygamber’in helal veya haram kılma yetkisinin olup olmadığı ve Hz. Peygamber’in sünneti denilince ilk olarak akıllarına ne geldiği gibi pek çok konu hakkında anlamlı bulunan tespitler paylaşılmıştır. Araştırmada tespit edilen önemli bir husus, müderrislerin hadis ve sünneti, Kur’an’ın tefsiri ve beyanı olarak görmeleridir. Ancak bunun yanında müderrisler, hadis ve sünnetle ilgili bazı konularda farklı yaklaşımlar da sergilemişlerdir. Örneğin müderrislerin büyük bir kısmı (14 kişi), hadis ve sünnetin birbirinden farklı manalara sahip olduğunu düşünmektedir. Bu yaklaşımı benimseyen 8 müderris, sünnet ile hadis arasında umum-husus ilişkisi olduğunu belirtmişlerdir. Diğer taraftan hadis ve sünnetin aynı anlama geldiği görüşünün de altı katılımcı tarafından benimsendiği ortaya çıkmaktadır. Müderrislerin hadis ve sünnetin vahiy ile olan ilişkisine dair bazı önemli görüşleri tespit edilmiştir. Örneğin müderrislerden 13 kişi sünnet ve hadisin tamamının vahiy mahsulü olduğunu savunurken geri kalanlar ise sadece bir kısmının vahiy mahsulü olabileceğini ifade etmişlerdir. Hadis ile sünnetin vahiy ile olan ilişkisine dair bu yaklaşıma sahip olanların yarısından fazlasının (11 kişi), savundukları düşüncelerinde tenakuz yaşamışlardır. Nitekim bu katılımcılar sünnet ve hadisin tamamının vahiy kaynaklı olduğunu ifade ederken tıp hadisleriyle ilgili kendilerine yöneltilen soruda beklenilenin aksine cevap vermiş ve tıp hadislerinin bir kısmının veya tamamının tecrübeye dayandığını savunmuşlardır. Müderrislerin tamamına yakını, sünnetin Kur’an gibi bağlayıcı olduğunu savunmuşlardır. Katılımcılardan üç kişi sünnetin tamamını bağlayıcı görmemektedir. Bunlara göre Hz. Peygamber’in beşer vasfıyla yaptıkları ile yaratılış icabı sevdiği veya hazzetmediği şeylerin bağlayıcılığı yoktur. Yine müderrislerin bir kısmının zihinlerinde ahlaki sünnetler öncelikliyken bir kısmında ise şekli sünnetler önceliklidir. Müderrislerin yarısına yakını (8 kişi) Kütüb-i sitte’ye önemli bir değer atfetmiştir. Katılımcılar, bu eserlerdeki hadislere güven duyduklarını, bir hadisin bu eserlerden birisinde nakledilmesi durumunda kabul edeceklerini ifade etmişlerdir. Geri kalan katılımcılar ise isnad ve metinle ilgili araştırmalardan sonra hadislerin sıhhatlerinin tespit edileceğini düşünmektedir. Müderrislerin günümüzde Kur’aniyyun diye popüler olan grup hakkında fikir sahibi oldukları görülmektedir. Müderrislere göre bu grubun asıl amacı Kur’an’ın mesajını ortadan kaldırmaktır. Müderrislerin zihin dünyalarında Suyûtî ve Gazzâlî önemli bir yer edinmiş görünmektedir. Bilhassa Suyûtî’nin Arapça gramer konusundaki yetkinliği, hadis alanına da teşmil edilmiştir.

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]

In contemporary Egypt, the secularization of discourses and practices raises a fundamental challenge to sīra writing concerning its vocation to make the founding narrative and the religious ideals of Islam comprehensible and meaningful to contemporary Muslims. Arguing that the Muslim community's image of the Prophet does indeed both affect and reflect its religious and spiritual condition, the known Egyptian intellectual and former rector of al-Azhar, ʿAbd al-Ḥalīm Maḥmūd (1910-1978) holds the appearance of de-theologized forms of sīra writing as a symptom of a profound crisis of Islamic intellectuality. Against this background, his prophetological considerations seek to show that this challenge can only be overcome by a sīra writing that engages the audience in a personal and spiritual relationship with the Prophet. [ABSTRACT FROM AUTHOR]

Den dominerende diskursen om kjønnslemlestelse blant personer med somalisk bakgrunn omhandler endring fra faraonisk til sunna-omskjæring. Diskursen, som foregår transnasjonalt, gir inntrykk av konsensus om en vesentlig endring i både anatomisk omfang og kulturell mening. Gjennom en analyse av data fra intervjuer og fokusgruppediskusjoner med 97 norsk-somaliske kvinner og menn i 2017 og 2018, samt etnografisk feltarbeid, analyserer jeg denne diskursen i forhold til fysisk omfang og meningsdannelse. Diskursen om fysisk endring omhandler primært en endring fra et omfattende, smertefullt og helseskadelig inngrep til ett som er lite og ufarlig, og fra nesten fullstendig, til begrenset eller ingen, lukking av kjønnsorganet. Meningsdannelsen omfatter endringer i forestillinger om betydningen av kvinnelig omskjæring for moral og seksualitet knyttet til endring fra «kultur og tradisjon til religion», fra «fysisk til indre kontroll», og fra «gammeldags og usivilisert til moderne» samfunnsborgere. Jeg viser bl.a. hvordan endringsdiskursen kan tolkes som et ledd i økende privatisering, der ansvaret for seksuell kontroll overføres fra samfunnets innskriving i kvinners fysiske kropper, til å bli den individuelle kvinnens moralske ansvar. Jeg viser også hvordan skinn-enigheten om hva sunna-omskjæring er og betyr, muliggjør en opplevelse av felleskap og enighet innenfor somaliske nettverk på tvers av store forskjeller, samtidig som det gjør det mulig å delvis imøtekomme den internasjonale fordømmelsen av kvinnelig omskjæring.

The work of writing the biographies of the narrators who transmitted the Sharia to us is a Sunnah followed in our Islamic history and caring for the narrators who served the Prophet's Sunnah is one of the greatest practices of later gratitude to the predecessors in our Islamic nation. Whoever does not thank people does not thank Allah, and among the scholars of this nation who died and left behind books rich in knowledge in the service of the Sunnah, which were accepted by the scientific institutions in the Islamic world. It was a rich method for the students of this honourable scholar, Mahmoud Al-Tahhan, who was distinguished by his extensive experience in authoring, categorizing, and defending the Sunnah. This study aims to shed light on his unique efforts in caring for the Sunnah of the Prophet in learning, teaching, writing, and communication, and showing his services over the course of eighty years, which he lived as a learner, tolerant, and a performing teacher and to examine the criticisms directed at his efforts, their impact on them, and their value in the scale of hadith criticism. In this research, the inductive, critical and analytical approach was followed to determine the aspects of the subject and to indicate the impact that Al-Tahhan drew on the historical era in which he lived. And show the value of feedback on his efforts, to reach at the end the most important results that characterized his efforts, which is the profound intellectual impact in the field of education and writing. [ABSTRACT FROM AUTHOR]

Although the compilation of hadiths, which are considered the second source of Islam after the Quran, started in an early period, it took centuries to complete the process. This service is of paramount importance, especially for mujtahid scholars. Because the scholar who will engage in ijtihad first looks for the answer to the problem he encounters in the Quran and the Prophetic Sunnah, and if he cannot find the answer he is looking for in these two sources, he resorts to ijtihad. It was not difficult for the mujtahid to reach the Quran. However, it was not easy to reach the Prophetic Sunnah, which had spread over the wide Islamic geography and whose codification had not yet been completed, under the conditions of that period, and therefore no mujtahid, including the Rightly-Guided Caliphs and the imams of major sects, was fully versed in the Prophetic Sunnah. In the research, it was determined by giving examples of important names from every layer that not every mujtahid, including the companions, was aware of some prophetic sunnah during the process of tadween and before. It was emphasized that the tadween is especially important for mujtahids and it was pointed out that the tadween positively contributed to the knowledge of the sunnah of the mujtahid scholars. As a result, it has been observed that a mujtahid, regardless of his rank, once a sound sunnah reaches him, he reverts from his old view and makes his judgment in accordance with the sunnah. It was only possible for the sunnah to reach the Islamic geography with the codification of hadiths. [ABSTRACT FROM AUTHOR]

Currently, numerous madrasas in Eastern Anatolia Region actively provide traditional education. These madrasas have managed to survive with community support without any state aid and have taken an important mission to guide the eastern community and direct their religious lifestyle. In this sense, Van is one of the provinces that has recently stood out with its madrasas. When the education curriculum of these madrasas in Van is examined, it is seen that the science of ḥadīth is also taught and the teachers have significant accumulation on ḥadīth and sunna. This research aims to examine the perceptions of some teachers on ḥadīth and sunna in these madrasas providing education in Van. The data of the research were collected through semi-structured interview forms consisting of open-ended questions addressed to a sample group of teachers selected from madrasas that actively operate in Van. In light of this data, meaningful findings have been shared about many issues such as the approach of the teachers to hadith and sunna, the position of sunnah in religion, whether sunna is a product of revelation, whether Prophet Muḥammad (PBuH) had the power to make things ḥalāl or ḥarām, and what comes to their mind first when Prophet Muḥammad’s sunna is mentioned. An important finding identified in the research is that the teachers see ḥadīth and sunna as the interpretation and explanation of the Qur’ān. However, the teachers also exhibited different approaches to some issues related to hadith and sunna. For example, most of the teachers (14 people) think that ḥadīth and sunna have different meanings. Eight of the teachers who adopt this approach stated that there is a general-specific relationship between sunna and ḥadīth. On the other hand, it is revealed that the view that hadith and sunna mean the same thing is embraced by six participants. Some important views of the teachers regarding the relationship of ḥadīth and sunna with revelation have been identified. For example, while 13 of the teachers argue that all of the sunna and ḥadīth are a product of revelation, others stated that only some of them could be a product of revelation. More than half of those who hold this approach (11 people) experienced inconsistency in the thoughts they defended. Indeed, these participants stated that the whole sunna and ḥadīth are the source of revelation while giving an unexpected answer to the question directed to them about medical ḥadīths, and they claimed that some or all of the medical ḥadīths are based on experience. Almost all of the teachers argue that sunna is binding like the Qur’ān. Three of the participants do not see the whole sunna as binding. According to them, things that Prophet Muḥammad did with his human qualities or things he loved or disliked by creation do not have bindingness. Also, while some of the teachers prioritized moral sunan in their minds, others prioritized formal sunan. Almost half of the teachers (8 people) attached great importance to al-kutub al-sitta. The participants stated that they trust the ḥadīths in these works and that they would accept it if a ḥadīth is transmitted in one of these works. The remaining participants think that the authenticity of the ḥadīths will be determined after research on the isnād and the text. It is seen that madrasah teachers have an idea about the popular group called Kur'aniyyun today. According to them, the main purpose of this group is to destroy the message of the Qur’ān. Suyūṭī and Ghazālī seem to have an important place in the minds of the professors. In particular, Suyūṭī’s competence in Arabic grammar has been extended to the field of ḥadīth. [ABSTRACT FROM AUTHOR]

There are teachings of Islam that are basically encouraging the Muslims to protect the planet or their surroundings. Every single person definitely can contribute and create impacts with their actions towards the environment; it may be good, but it may also be bad. As Muslims, it is part of their religious duties to make good impact towards the environment in general and to the earth in particular. This article is an attempt to review, study and evaluate green concept in the light of Quran and Sunnah that may contribute positively towards a healthy environment for human well being. It is found that, as khalifah on the earth, who has the responsibility to take good care of it as amanah of Allah s.w.t, he/she is responsible to bring Allah s.w.t creation back to natural state known as Green Earth/Halal Green. [ABSTRACT FROM AUTHOR]

This article focuses on a study of research results on the teachings of the Naqshbandiyya Khalidiyya Tariqa as a therapy to improve worship in the field of counseling psychology. A person who follows the teachings of the Naqshbandiyya Khalidiyya Tariqa can increase their worship, such as prayer, fasting, dhikr, and other sunnah (the words, deeds, and silence of the prophet). The Naqshbandiyya Khalidiyya Tariqa has three aspects: cognitive, affective, and psychomotor. A person who practices the teachings of the Naqshbandiyya Khalidiyya Tariqa will experience both psychological and non-psychological impacts. The teachings of the Naqshbandiyya Khalidiyya Tariqa can be used as a means of counseling psychology for a Mursyid (teacher) towards his students (santri). [ABSTRACT FROM AUTHOR]

Islam is a complete code of life providing the fundamental divine principles and timeless guidelines for whole humanity embedded in two primary Islamic sources, Quran, and Sunnah. The Holy Quran is the sacred fountain of Islamic literature, and the knowledge of Hadith occupies a central position in interpretation of the Quran. The impact and the scope of Hadith science is highly significant because it plays an effective role to extract laws, describe rituals, and explain doctrine. The knowledge of Hadith represents the means by which Quranic injunctions are explained including the contextual meanings as well as obscurities are better clarified. Further, Hadith tells us about the life of the Holy Prophet (Peace Be upon Him); his sayings, actions, and deeds. In addition to it, Hadith is a source of Islamic knowledge. The Holy Quran tells us about the basic pillars of Islam: Salat, Saum, Haj and Zakat. It is the knowledge of Hadith that provides further information about these pillars of Islam. For example, the method of performing Salat, the details of observing zakat etc. It is also worth mentioning that the life of the Holy Prophet (peace be upon him) is a role model for all mankind. The following verse of the holy Quran is relevant in this, ِمي َن عَالَ ْ ِلل اَّل َر ْح َمةً ِ َنا َك إ ْ ْر َسل َ )اَّلنبياء: 106:21 َو َما أ Translation: “We have sent you (the prophet Muhammad, peace be upon him) as mercy for the entire mankind.” It reveals that the Prophet Muhammad (peace be upon him) is not for the people of a particular, tribe, or nation, rather he is for all the human beings living in the universe, no matter which geographical area they belong to, regardless which clan they belong to, indifferent to the race which they belong to and the color which they have of their skin. In this article Hadith and its authenticity principles is our subject of discussion. A special study of Syed Ahmad Saeed Kazmi thoughts will be conducted with respect to Hadith Science and it will also be illustrated how it were addressed in the Era of Subcontinent. [ABSTRACT FROM AUTHOR]

Islam has a complete and comprehensive teaching, considering it is the last teaching sent to this World. The scope of Islamic teachings covers all aspects of human life, from trivial matters to big ones, and not only about worship, but all aspects of human life, and not only for men but comprehensively regulates aspects involving women. In the aspect of sunnah worship, there is a deep and never-ending polemic, given the changing conditions and situations that continue to run, along with changing times. One aspect that deserves to be studied is Sunnah fasting for women. Several hadiths talk about fasting Sunnah for women, and there are differences in their instructions, so it requires a more in-depth analysis with various approaches to get comfort in practicing it. This article uses a textual and contextual approach to analyze the hadiths about Sunnah fasting for women. Does she have absolute authority to fast, or must she first get her husband's permission? From the search and analysis that the author has done, the conclusions are that: A woman is allowed to fast Sunnah without prior permission from her husband, but she can break her fast in the middle of the day or anytime before breaking the fast, if her husband needs his wife during the day, and her husband has no other time to have sex with his wife. The maturity of understanding of a man's religion will affect his attitude when considering the sunnah fasting worship performed by his wife. Especially regarding the magnitude of the reward obtained by women who fast Sunnah, especially sunnah fasting is a guardian of the obligatory fasts that a woman carries out with the condition of her woman's nature, which cannot be replaced, such as menstruation, pregnancy, and childbirth. [ABSTRACT FROM AUTHOR]

The Holy Qur'an and Hadith are the basic and ultimate sources of explaining the rules of Sharia. Both of these sources are proven by revelation from Allah Almighty. When these two are proved by revelation, there is no contradiction between them: if the hadith is a prophetic argument in mentioning and explaining the Sharia's rules, then from the point of view of reasoning, both Qur'an and Sunnah are equal in explaining the Sharia and there is no difference between them. One text cannot be rejected on the basis of the presence of other, but the two co-operate in explaining the details of the sharia. Ibn Hazm also considers them to be equal in reasoning. Both of these are Sharia's texts and the status of Ijma is after them. Imam Ibn-e-Hazm claims that the texts never contradict each other, but if there is an apparent conflict between them, then there are four ways to resolve the contradiction. In this article, these four modes and ways have been elaborated. [ABSTRACT FROM AUTHOR]

Shari'ah is a system based on the Qur'an and Sunnah that provides guidance in individual and collective life. In it, commands have been issued by Allah Almighty to His servants as a code of conduct and these commands are not specific to time and place. Even if he rises from the earth to the heights of the heavens, he will be bound to follow these injunctions. Therefore, when the Muslims started their journey in space, there was a complete jurisprudence to get them out of the confusion of questions about the functioning of worship. There is a need for guidance. In view of this, detailed jurisprudential researches have been shed light on the removal of impurity in the air, the attainment of Shariah purity and the absence of means of purification. [ABSTRACT FROM AUTHOR]

Introduction to The Problem: For many years, Nigerian Muslims had long desired a wider use of Shari’ah outside its traditional usage in worship and family relations. This agitation has led to a rise in the use of Shari’ah in commercial transactions and banking and financial products lately. As the use of Shari’ah in this realm of commercial relationships increases, conflict is inevitable and this requires appropriate dispute resolution mechanisms to settle it. Not only that, Muslims in Nigerian wish to observe and be governed by Shari'ah in all aspects of their lives including their commercial dealings, they also desire a resolution of their disputes in accordance with their faiths and beliefs. Thus, the contemporary laws in Nigeria need to be merged with Islamic law principles in order to meet the demands of its citizens. Purpose/Objective Study: This paper aimed to examine the legal status of Islamic arbitration and its awards within the Nigerian legal framework particularly in area of commercial disputes. Design/Methodology/Approach: This paper employed doctrinal methodology of legal research. It therefore adopts descriptive and analytical methods. It involves primary sourcing materials from Quran, Sunnah, Acts and Cases. Secondary sources include journal articles, textbooks, official documents online and internet materials. Findings: This paper revealed that the notion of a tahkim (arbitration) subsists and recognise in the Shari’ah law and in Nigerian legal system. However, provisions of Arbitration and Conciliation Act (ACA) 1988 do not consider the idiosyncrasies of Islamic injunctions, despite growing investors’ interests in Islamic commercial transactions. ACA do not provide a Shari'ah compliant arbitration alternative for both Muslim and non-Muslim parties who are willing to arbitrate under the Islamic law. It is consequently suggested that peculiar nature of the Islamic arbitration and awards should be considered in the ACA and the relevant Sections should be amended accordingly. [ABSTRACT FROM AUTHOR]

Any country may develop as long as there is access to education. An effective educational system is one in which the lessons learned in the classroom are applied to the social processes at large. The transmission of values and cultural elements from one generation to the next is a result of education. Education is a collective social activity that involves several components, including textbooks, curricula, and educational facilities, among others. Teachers have a significant role in this system. Teachers are responsible for numerous important tasks. Government, society, and teachers themselves all have an obligation to ensure that instructors have access to all of the necessary educational resources. The society's social and ethical ideals will disintegrate if this condition is not achieved. Methodologies and methods used in the classroom for teaching are crucial in these educational resources. Researchers continue to provide cutting-edge scientific research on teaching methods. The Prophet Muhammad (SAW) was undoubtedly the most effective educator in history. The prophet employed a number of tactics to instruct his followers. This article provides a brief analysis of the strategies used by the Prophet. [ABSTRACT FROM AUTHOR]

The study aimed to identify the legal and jurisprudential basis for the legitimacy of medical work, and the problem of the study lies in the lack of clarity of the legal and jurisprudential basis for the legitimacy of medical work, and highlights the importance of the study in highlighting the legal and jurisprudential basis for the legitimacy of medical work. The study followed the descriptive analytical approach to describe and analyze the legal and jurisprudential basis for the legitimacy of medical work. The study also followed the inductive approach to extrapolate the texts of the Holy Quran and the Sunnah of the Prophet and the legal texts that concern the legal and jurisprudential basis for the legitimacy of medical work. The results of the study showed that the jurisprudential basis for the legitimacy of medical work is that the pursuit of medical work achieves the purposes of the Islamic Shariah by preserving the purposes of the Islamic Shariah. The provisions of the law also confirmed the legitimacy of medical work significantly. The study recommended the need to urge the Libyan legislator to elaborate further on the issue of the legality of medical work in Libya with more legal texts. [ABSTRACT FROM AUTHOR]

The Islamic Shari'ah has paid great attention to the mind because it is the perception and discernment machine among human beings. By this machine Allah Almighty preferred man over many of his creatures. In addition, Allah Almighty directed people to use their minds through urging them to contemplate, reflect, think, consider and view the skies, earth and what is included in them. Moreover, mind is a foundation in Islam as it is connected to assignment and responsibility. However, once this mind is disturbed, the nation's whole system will be disturbed. Accordingly, its protection against any evil that makes its owner a burden on and a source of devil for society is one purpose of the Islamic Shari'ah. Therefore, this Shari'ah forbids alcohol and drugs. There is no doubt that prohibiting these harmful things to mind is one of the strongest evidences for the Islam's care about and preservation of the mind. So, Islam legislated a punishment for those who have things that corrupt the mind and damage it such as drugs. Therefore, Islam paid attention to mind preservation and made its preservation as a part of soul-preservation. Allah Almighty assigned the whole and in detail mandate to the existence of this mind. The legal discourse is only directed to the sane. By the mind, the will is directed to compliance. The benefits of organs are nullified by the disappearance of the mind. Moreover, the benefits and organs of the insane will be lost once his mind is lost. Therefore, it is a big crime to tamper with and corrupt the mind. [ABSTRACT FROM AUTHOR]

A leader refers to a person who, when given a responsibility or position, has the ability to perform it in a manner worthy of his position. Under Islamic law, leaders are required to possess certain qualities. For example, they believe in Allah Almighty and His Messenger (peace be upon him), believe the Book of Allah and the Sunnah of His Messenger as a religious and legal document. Leadership is the name of a conscious, talented and sincere collective. The reformation of the individual leads to the reformation of the society. Every man must first take account of himself and follow the commandments which Allah has made obligatory upon him. Among the qualities of a Muslim leader, the establishment of wisdom, knowledge, bravery, generosity and above all justice is very important? So that he can solve public problems in a timely manner. [ABSTRACT FROM AUTHOR]

Copyright of Dirassat in Humanities & Social Sciences is the property of Research & Development of Human Recourses Center (REMAH) 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.)

Some people suffer from obsessive-compulsive disorder which may develop into a stage of extreme harm and pain. And since blame takes its course in a similar way to obsessivecompulsive disorder, the researcher has done efforts to studying them and deducing the relationship between them, through the Prophet's Hadiths that highlighted topics of obsessivecompulsive disorder and blaming. The findings of the current research highlight the relationship between obsessive-compulsive disorder and blaming, and provide solutions to approach blame and obsessive-compulsive disorder patients. [ABSTRACT FROM AUTHOR]

The purpose of this study is to demonstrate the impact of Islamic regal leadership on zakat delivery to asnaf (a group of people deserving of zakat) in Perlis. Bestowed with the constitutional authority over the state's Islamic administration (including zakat), the regal leadership plays an important role in the effective delivery of zakat in alleviating the poor from poverty and destitution. In this article, the role of regal leadership is demonstrated through the efforts of Crown Prince of Perlis Tuanku Syed Faizuddin Putra Jamalulail. This article argues that His Royal Highness's role in zakat delivery has been governed by close adherence to the constitution, Islamic law, as well as Islamic principles of effective governance, all of which towards benefiting the poor. This study adopted a qualitative approach where data is collected through indepth interviews with state religious officials and 30 respondents representing the state's zakat recipient. The findings of this study revealed that Islamic regal leadership had a significant impact on the livelihood of asnaf in Perlis, yielding positive snowballing effects while opening tremendous opportunities and potential for the poor to finally transition out of poverty. [ABSTRACT FROM AUTHOR]

Son dönemlerde hadisin ve/veya Sünnet’in çağa taşınması, asrın idrakine söyletilmesi ya da aktüel hale getirilmesi gibi isimlendirmelerle ortaya konan çabaların ve çalışmaların, birisi taşınacak olanın neliği ve diğeri de nasıl taşınacağı olmak üzere iki yönü bulunmaktadır. Kütüb-i sitte başta olmak üzere temel hadis kitapları ve bunlar etrafında oluşan hadis ve sünnete dair devasa literatür büyük oranda “hadis-sünnetin neliği” ile ilgili olup günümüz diliyle akademik çalışmalardan oluşmaktadır. İlm-i hadisin tarihini, terminolojisini ve literatürünü okumayanların, tercümeleri vasıtasıyla -ki tercümelerini doğru ve faydalı bulmuyoruz- söz konusu eserleri doğru anlama imkanları yok denecek kadar azdır.İslami ilimlerin diğer dallarında olduğu gibi ilm-i hadisin de dinin temel maksadına muvafık olarak nihai hedefinin insanların dünyada ve ahirette huzurunu temin etmek olduğunda şüphe yoktur ki bu da Sünnet’in çağa nasıl taşınacağı sorununu gündeme getirmektedir. Son yıllarda birden fazla uluslararası kuruluşça düzenli bir şekilde yayımlanan yolsuzluk endekslerinde İslam dünyasının hiç de parlak olmayan durumu, bu nihâî gaye için ciddi yeni çalışmaların yapılmasını zorunlu kılmaktadır. Bu maksadın gerçekleşebilmesi için ister hadis ve sünnetin aktüel değeri denilsin, ister sünnetin çağa yakınlaştırılması ya da taşınması densin ve isterse asrın idrakine sünnetin söyletilmesi veya sunulması densin okulda öğrencileri, camide cemaati ve cami dışı farklı faaliyetlerde ya da sosyal medya mecralarında halkı Hz. Peygamber’in örnekliğiyle ve rehberliğiyle buluşturmaya çalışan (tıbbi ifadeyle) pratisyenlere başucu veya el kitabı olabilecek çalışmalara ihtiyaç vardır. Bu tür çalışmalar, akademik literatürde üretilmiş soyut hedefleri somut hale getirmek suretiyle öğretimi doğrudan yönlendiren ve öğretmenin bulunmadığı durumlarda onun görevini yerine getiren ders kitapları gibi merkeze ortalama okurları almalıdır. Dil sorunundan ayrı olarak, klasik kaynakların tercümeleri ile belirli bir kitap üzerine yapılan çağdaş birkaç şerhin bahis konusu niteliği haiz olmadığı açıktır. Diyanet İşleri Başkanlığınca özgün, kolektif ve konulu ilk çağdaş hadis şerhi olarak hazırlanan Hadislerle İslam’ın mezkûr ihtiyacın karşılanmasında çok büyük bir adım olduğu inkâr olunamaz. Hatta Hz. Peygamber’in örnekliğinin ve rehberliğinin günümüze nasıl taşınacağı ve geniş halk kitlelerine nasıl sunulacağı ve davranışlara dönüştürüleceği sorununa hedef kitle olarak sevâd-ı azamı teşkil eden ortalama okurları seçerek çare olmak üzere somut olarak ortaya konan yegâne çalışma Hadislerle İslam’dır. Gerek sahip olduğu evsaf itibariyle çağdaş dönemde telif edilen ilk çalışma olan bu eserin gerekse bundan sonra telif edilecek benzer kitapların daha faydalı hale gelebilmesine yönelik mütevazi katkılarımızı birkaç madde halinde sunmak istiyoruz.a. Öncelikle hicri ilk asırlardaki ehl-i re’y ile ehl-i amel ekollerinin yaptığı gibi hadis-sünnet ayırımına gidilmeli, ortalama okurlara hadisten ziyade kısaca Hz. Peygamber’in örnekliği ve rehberliği diyebileceğimiz Sünnet arz edilmeli, hadis ise bu sünnetin sonraki nesillere taşıyıcısı ya da sünnetin veri tabanı ve ham bilgi deposu mesabesinde görülerek uzmanlarının değerlendirmelerine bırakılmalıdır. Çünkü hadisler, hadis, rivayet, ravi, sahih, zayıf, mevzuʿ/uydurma gibi tamamen teknik terimler kullanılmadan aktarılamayacağından herhangi bir dini ilim altyapısı olmayan insanlar hadislerle karşı karşıya getirilmeden ve de Hz. Peygamber’i örnek alma ve ona uyma konusunda hadisin referansına muhtaç etmeden doğrudan ve yalnızca Sünnet’in idraklere sunulmasına gayret edilmelidir. Söz ıssı Rasûl-i Ekrem’in (sav) sıhhati ve delaleti sarih olan cevâmiʿu’l-kelim nitelikli ve hikmet dolu ya da doğrudan bir sünneti ifade eden hadislerinin arzıyla yetinilmelidir. Ayrıca her ne kadar klasik kaynaklarda mevzu hadis ifadesi kullanılıyor olsa da ihtiyaç miktarınca hadislerin halka arzında uydurma hadis yerine uydurma rivayet tabirinin tercih edilmesinin daha doğru olacağını belirtmek isteriz. Bu meyanda Hadislerle İslam adlandırması, muhtevası bir tarafa en azından söylem olarak, Ayetlerle İslam ve modern selefilik gibi farklı anlayışlara meşruiyet kazandırabileceğinden sorunlu olup bu gibi hadis vurgulu adlandırmalardan kaçınmak gerekir.

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Imam Shafi’i, (d. 204/820) employs the method of Jadal (argumentation) in his work Al-Risala. With the Jadal method, he makes the critics of a lot of matters and thoughts by opening a discussion. One of the most important discussions in al-Risala is ḥadith, and it is the discussion around the Sunna in a general overview. As understood from the debates on the Sunna, in the century when al-Risala was written, some groups rejected the Sunna altogether while others rejected the ḥadiths that did not comply with the Qur'an. On the other hand, some defended that al-Khabar al-Waḥid has no significant value for religious knowledge, and they take into account neither the subjects of Fiqh nor faith. The Fiqh scholars have arrived at a consensus that performing Islamic duties must be according to the alKhabar al-Ahad in the first periods. However, Mujtahid Imams, whose Fiqh thoughts became schools in the century Shafi’i lived, bound it to some conditions to act on al-Khabar al-Aḥad that have not yet been brought together and critique of scripts. The fact that it is the narration of the region and the first generations who pioneered the doctrine is included in these conditions. In addition, these Imams also put forward some different methodological rules to act on the al-Khabar al-Ahad. When they could not find a ḥadith with these qualities, they came up with a solution with their own opinion. Due to the trust problem caused by the fiction of ḥadith, Mujtahid Imams did not narrate and compare the ḥadith sources available in different regions and other schools with their own sources in the early periods and did not pay attention to the fact that their ijtihad views might be contrary to them. Imam Shafi’i criticises these sources and the ijtihad opinions put forward and tried to reveal that there are narrations that have no basis in them and that many Ijtihads contradict the sahih ḥadiths. It has been pointed out that one of the reasons for this deficiency is that mujtahids who continue their ijtihad activities do not have a systematic Jadal method. In turn, he makes a number of recommendations and sets methodological rules to be followed. At the same time, he finds the science of ḥadith controversy, and as a method of understanding the ḥadiths correctly, he determines many methods as applied, including taking into account the reason, wisdom, purpose, permits, probable and conditions of the ḥadith. Some debates of Imam Shafi’i in this regard are hypothetical, and some are real. He does not mention the names of his opponents in real debates as well as in hypothetical debates. For this reason, it is not clear from their discussions in general which schools and/or groups they discuss their ideas about. For this reason, it is discussed whether the debates of Imam Shafi'i' are about the inquiries made in the early ages, whether he made these discussions only with the Fiqh scholars of the period, or whether he made them both with them and with the sects of creed, and different evaluations are made in this regard. In order for the evaluations to be accurate, first of all, it is necessary to determine the parties of these discussions in the light of objective and scientific criteria. This article will be written by observing that some of the evaluations made on these issues are not made properly due to the lack of information about the parties to the discussions. Since Imam Shafi’i did not mention the names of his opponents in his discussions, sources other than al-Risala were researched first in order to determine who of his interlocutors were in these discussions or which sects he belonged to. At the beginning of the (IX.) century and before, people, doctrines and sects who performed Sunna from the perspectives conveyed will be tried to be determined. Then, based on the emphasis of the criticisms in al-Risala, it will be determined which criticism is directed against which doctrine or sect, and the expansions made to provide these controversial issues with a methodological infrastructure will be presented. In the article, while the opponents of these discussions are put forward, on the other hand, different perspectives on Sunna in the early period are explained by referring to primary sources. [ABSTRACT FROM AUTHOR]

As a pioneer of the Salafi school, al-Albani's views deserve attention in various areas of the methodology of Salafi thought. al-Albani's aggressive and anti-Shia fatwas are perceptible in many of his jurisprudence books. Such fatwas arise from his view towards the sources of inference; however, the scope of the authority of sources from aL-Albani's point of view is not fairly clear due to the lack of an extensive and coherent research in this regard. al-Albani has a specific approach in using the four sources of inference i.e. Book, Sunna, consensus and intellect for his own jurisprudential ijtihad. The present paper has been written with the aim of identifying the extent of the authority of those sources from the view point of Nasir al-Din al-Albani. This research, using a descriptive-analytical method, shows that al-Albani considers Quran and Sunna to be of equal ranks in the process of ijtihad and believes in no priority in using these two sources and does not accept a preference between verses and hadiths. In addition, he believes that a hadith narrated by one person has authority with regard to precepts and beliefs. al-Albani defends hadith in a way that, in his opinion, hadith has authority even in case it contradicts Quran. Moreover, he weakens the category of hadiths according to which, all hadiths should be compared to Quran, since he considers their content to be against Quran. Intellect has no proper place in al-Albani's system of jurisprudence and ijtihad and he generally advocates narration and is anti-intellectualist. In addition, al-Albani considers the consensus which is accepted among Usulis as controversial. [ABSTRACT FROM AUTHOR]