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Ḥadīths, which are the declaration of al-Ḳurʾān, have been carefully followed and recorded since the early centuries. In this context, Muslims tried to preserve the Ḥadīths they heard and learned by both memorizing and writing them down. In addition, they showed great sensitivity in transmitting these Ḥadīths to the next generation in a teacher-disciple relationship. With such sensitivity, thousands of teachers and diisciples received Ḥadīth from each other (tahammul) and transmitted Ḥadīth to each other (adā). This article attempts to clarify the teacher-disciple relationship of al-Dārimī (d. 255/869) and al-Tirmid̲h̲ī (d. 279/892), who were among the leading scholars of the Khorasan region. First of all, the necessary data on this relationship was collected from the biographical literature. Then, the accuracy of the teacher-disciple relationship between them was tested. For this purpose, the Ḥadīth(s) narrated from al-Dārimī in al-Tirmid̲h̲ī’s works were compared with the narrative(s) in his books. As a result of this comparative research, it has been determined that some of the hadiths narrated by al-Tirmid̲h̲ī from his teacher al-Dārimī are identical or partially similar in terms of ısnād and matn. Out of a total of 84 narratives in alTirmid̲h̲ī’s works around 67 narratives were not found in al-Dārimī’s Sunan. In addition, in this study, al-Tirmid̲h̲ī’s questions to al-Dārimī on the issues of Jarh-Taʿdīl, Rid̲jāl and the causes of ̲ Ḥadīths are also discussed. [ABSTRACT FROM AUTHOR]

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Copyright of RUMELI: Journal of Islamic Studies is the property of Trakya University, Faculty of Theology 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.)

Introduction The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت (questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his claim: 1. A true dream of a righteous man is one of forty-six parts of prophetism; 2. The states of the Prophet (pbuh) when receiving revelation; 3. The dream of the prophets is a revelation. Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh alhadith, this hadith (i.e., اََِْ ِااَيِبْنَأْال اَيْؤُر (was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory. Materials and Methods In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith. After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important, but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content. During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed. Results and Finings Examining the hadith in question, using the conventional method of fiqh alhadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream. Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation. From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نتول (is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an. In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sickhearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream. Conclusion The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream. [ABSTRACT FROM AUTHOR]

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Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal 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.)

The pre-Islamic period is important for a beier understanding of the period of the Prophet Muhammad. The life, culture, traditions, customs and habits that occurred during this period have influenced the subsequent period in different ways. Many factors directly influenced people's lives during this era known as Jahiliyyah, and some traditions and customs were transferred to the time of the Prophet. There was a dynamic social life in the pre-Prothet era. People continued their lives according to the traditions they inherited, paying special aiention to certain traditions. It was a precious situation for people in the age of Jahiliyyah to live depending on their traditions. One of the traditions during the pre-Islamic period was the custom of vows (nezir). People considered the vow tradition as a religious ritual and performed it with particular care. They would resort to this tradition in order to fulfill certain positive or negative desires and wishes within the social structure of that era. They also gave importance to idols in order to fulfill his vows. It was believed that the places where the idols were located had an influence on the vows. In this era, there were examples of vows such as sacrificing children, captives, and slaves; dedicating children to the temple, taking oaths; shaving the head; walking barefoot to the Kaaba; refraining from using perfume until avenging from the enemy; refraining from sexual relations with women; abstaining from drinking wine; not combing the hair; and staying under the sun. In the social structure of that period, there was no connection solely concerning vows, and different things were used for vows. Vows became the subject of the poetry of that era and were expressed by different poets. Like in many other areas during the pre-Islamic period, there were also many excesses regarding vows. The tradition of vows, a widespread tradition in the pre-Islamic period, was also continued during the time of the Prophet. During this period, people wanted to continue this tradition for different reasons, just as in the past. Seeing people's interest in vows, The Prophet allowed the continuation of this tradition with some regulations. He declared that making a vow does not have an effect on Allah's destiny and warned people to be more careful in this regard. He emphasized that vows should not be considered as a religious obligation and stated that vows have no effect on the realization of desires and wishes. Despite the clear statements of the Prophet on the subject, people continued to make vows and continued to practice of vows as long as it was not against Islam. After declaring that unlawful vows performed during the pre-Islamic period should not be made, the Prophet allowed those that were compatible with Islam. He stated categorically that vows are not a religious duty and did not prohibit legitimate vows practiced within the traditional structure. He specifically permiied vows such as praying, fasting, pilgrimage, sacrificing animals, performing itikaf and freeing slaves. When examining examples of vows, each was performed with religious significance, comprising acts of worship that hold separate importance within the Islamic religion without violating any religious rules. If a vow was made but not fulfilled, then expiation became necessary. This was to prevent the abuse of vows due to the fact that making a vow involved a certain responsibility and accountability from a religious perspective. The main reason for this was to consider God's consent when performing such acts. The Prophet emphasized not to go to extremes in anything, including vows, and stressed the importance of moderation. He mentioned the responsibility of performing good deeds and acts in accordance with the principle of righteous deeds. [ABSTRACT FROM AUTHOR]

The research looks at the image of the ideal man represented by the character of Prophet Mohammed (pba) that is dealt with by Imam Ali in 'Nahjul Balaghah'. The research begins by showing the opinion of some philosophers in man in general and the ideal man in particular. Then، it moves to deal with 'the ideal man'. The idea that occupies most of the research and considers that according to one of the Imam Ali's speeches in which he mentions the characteristics of the prophet (pba)to make it obvious, the characteristics of the ideal man or what the expected image of man should be that's all done in a mere، distinct، technical، linguistic from. the research sheds light on man's different deeds and his multi – aspect elements prevailing the appealing aspects in the speech and the impact of technical images، the language، the cadence in exposing the image of the ideal man- the prophet himself making its context and the speech it put within very clear.

Çağdaş oryantalistlerden Musevi kökenli bir Agnostik olan Lesley Hazleton’un “İlk Müslüman” kitabı 2013 yılında düzenlenen TEDX konuşması sonrası uluslararası ilim çevrelerinde dikkat çekmiştir. Hz. Muhammed’in ilk vahiy tecrübesine objektif bakışıyla popüler olan yazar Resûlullah’ın insani yönlerine değinerek birçok konuda özgün tespitlerde bulunmuştur. İbn İshak ve Taberî’nin rivayet örgüsünü statüsel bir kurguyla sunan eser Hz. Peygamber’in toplumdaki yükselişine odaklanmaktadır. Böylece yazar, Hz. Muhammed’in liderlik yolundaki merdivenleri Makyavelist bir zihinle çıktığını ima etmektedir. Hazleton’un sübjektif oryantalist literatürün devamı niteliğindeki eseri İlk Müslüman – Hz. Muhammed’in Hikayesi’ni değerlendireceğiz.

It is possible to speak of chaos in the madhab's usage of the term "sunnah" in fiqh books We can enumerate among the reasons for this, the difference in the understanding of the Sunnah from each other and the non-determination of the legal terminology and the method of approach to the hadiths of the Prophet. In this context, due to that the Hanafis consider the applications of the Companions as the Sunnah, when an act is considered Sunnah in the literature of said sect, the source of the sunnah could either be Prophet Muhammad or the Companions. Sometimes when they use the word Sunnah in some applications, its resource is unknown. The matter that the intention at the beginning of ablution is accepted as Sunnah at the Hanafis can be given as an example. But it is not possible to attribute this act neither to the Prophet nor the Companions. Likewise, starting wudu with auzu-basmala is expressed as sunnah, but this topic is also based on the da'if (weak) hadiths. Although similar circumstances also apply to other sects, for the sake of keeping the study within its confines, the Hanafi sect will be applied in this article. [ABSTRACT FROM AUTHOR]

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After more than seventy years, when Kahlil Gibran's 1923 masterpiece The Prophet had circulated freely in Egypt, censorship authorities banned the book in 1999 and 2011. This article explores the sociopolitical context surrounding the censorship of The Prophet and its Arabic translations, with a particular focus on the power play between censors and different agents and the strategies employed by the latter to revoke the ban on the book. The extent and intensity of power intervention speak to this case study's significance. Qualitative analysis of English and Arabic press material is utilized to gain insights into the censors' reports and the responses of different sociopolitical agents. This is paired with compiling and analyzing a dataset of bibliographical information on the editions of The Prophet's Arabic translations published in Egypt between 1999 and 2022. The findings point to a decentralized system of censorship exercised by several ministries and religious institutions with competing interests. It is argued that the survival of The Prophet in the face of multiple bans can be attributed to shifting sociopolitical conditions, discordant politics of powerful agents, and international pressure. [ABSTRACT FROM AUTHOR]

Poets in the Arab countries still send praises about the Prophet, may God bless him and grant him peace, and depict his heroism, generosity, the beauty of his character, the greatness of his morals, and the sublimity of his message. We cannot do justice to these poets by mentioning them, presenting their poetry, and criticizing it. Rather, we suffice with glossing over it to prove that this type of literature has not ceased from pre-Islamic times to our present era. [ABSTRACT FROM AUTHOR]

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This research deals with the Prophet's approach to psychological consideration and some of its aspects according to practical evidence that can be built upon. The researcher used the inductive approach and the deductive approach through studying the prophetic evidence and established positions, according to which she reached the results of the research, the most prominent of which are: He was among the perfections of his manners and good manners, peace be upon him, taking into account the psychological aspect of his companions and being gentle with their feelings, whether it was for an incident that occurred to them by mistake or for a transient situation. Of his attitudes with them, and he was a good companion and a kind cohabitant with his wives, and he took into account their feelings in what pleased themselves and forced their thoughts, and excused them when they were jealous, as he was keen to instill hope and a spirit of optimism in others, draw a smile on their faces, and expel misery, despair, and despair from them, when they think they are. The doors have been closed in front of them and the Messenger, peace and blessings be upon him, warned against intimidating people and raising anxiety among them, because of the negative effects and bad outcomes that are reflected on people’s health and their daily lives. Giving him a kind word or possible assistance with money, prestige, or emotional participation is the greatest consolation, as well as considering the reparation of the mistaken mind and taking into account the circumstances and psychology of Muslims, and their active participation in emotional feelings among themselves. Among the recommendations of the researcher, researchers and those interested in the Prophet’s curriculum, follow all aspects of observance in the Prophet’s curriculum, which include intellectual, advocacy, economic, political, and other fields. [ABSTRACT FROM AUTHOR]

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies 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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Edebî yönden eşsiz olan Kur’an-ı Kerîm’in mesajını insanlığa bildiren Hz. Peygamber (s.a.v.), Arap dilinin anlatım olanaklarından faydalanmış ve edebî bir üslup kullanmıştır. İfadelerinde fazlasıyla edebî tabirler bulunan Hz. Peygamber’in (s.a.v.) evrensel davetini doğru kavramak için, o ifadelerdeki dil ve üslup özelliklerini bilmek gerekir. Bu duyarlılıkla hadislere yaklaşılırsa Hz. Peygamber'in (s.a.v.) üslubu daha net ve doğru kavranmış olur. Hz. Peygamber, İslam’ın cihanşümul mesajını iletirken açık ve yalın cümlelerle dolaysız anlatım biçimine müracaat ettiği gibi; teşbih, mecaz, istiare, kinaye gibi birçok edebî anlatım tarzını da kullanmıştır. Bu çalışmada Hz. Peygamber’in (s.a.v.) üslubu ve anlatım tarzı incelenecektir.Bu çerçevede bu makalede, Hz. Peygamber’in (s.a.v.) anlatım üslubunun kısa bir betimlemesi yapıldıktan sonra din dilinden kısaca söz edilip, rivayetlerde geçen dolaylı anlatım örneklerinden seçkilerle değerlendirme yapılacaktır.

Tarih boyunca farklı sebeplerden dolayı maddî-manevî yardım ve desteğe muhtaç insanlar olagelmiştir. Bu sebeple insanların yaşadığı muhtaçlık durumunu giderme adına çabalar ortaya konmuş; mevcut imkânlar ile onlara yardım edilmeye çalışılmış- tır. Yardıma muhtaç olanlara yönelik faaliyetler bazen birey bazen toplum bazen de devlet eliyle giderilmeye çalışılmıştır. Muhtaçlara yönelik yardımlar yapılırken belirli bir plan veya sistem ortaya konmamış, toplumun kabul ettiği değerlere göre hareket edilmiştir. 19. yüzyılda Batı dünyasında “sosyal hizmet” adı altında bir disiplin ortaya çıkmış, yardım ve desteğe ihtiyaç duyanlara yönelik planlı-programlı bir çalışma alanı oluşturulmuştur. Tarihin farklı dönemlerinde değişik şekillerde temayüz eden bu alan Hz. Peygamber döneminde de hem teorik, hem pratik olarak yer almıştır. Resûlullah (s) yaşamış olduğu zamanda bu alana temel olabilecek birçok çalışma ortaya koymuştur. Onun gerçekleştirmiş olduğu faaliyetler referans niteliğinde olup sosyal hizmet/lere kaynaklık edecek türdendir. Özellikle Vedâ haccı esnasında yap- mış olduğu konuşmalar bu ilim dalı için manifesto niteliğindedir. Konuşmasının içeriği sosyal hizmet/lere birçok yönden vurgu yapmış, bu disiplinin muhtevasına yönelik mesajlar vermiştir. Çalışmamızda Resûlullah (s)’in konuşmalarında yer alan hususlar, sosyal hizmet açısından ele alınıp değerlendirmektedir. Hz. Peygamber’in Vedâ hutbesindeki konuşmaları sosyal hizmet biliminin ilgili alanları ile kıyaslanarak ele alındı. Onun ortaya koyduğu örnekler sosyal hizmet alanına referans niteliğinde olup, özellikle pratik hayata olan katkıları ile ifade edilmeye çalışıldı.

The article analyzes the correlation between Girolamo Savonarola's participation in the political reform in Florence in the late 15th century and his prophetic mission, as well as his ideas on the spiritual reform of the Church and society. The beginning of the French military campaign in Italy and the proscription of Piero de'Medici from Florence in November 1494 contributed to increasing the influence of Savonarola in the political life of the city. His sermon on the need for a spiritual reformation, based on the observance of the evangelical commandment of love for God and one's neighbour, is organically combined with the repose of the «public good» as the policy basis. Consequently, according to the prophet, the moral perfection of citizens must ensure the observance of the «public good» principle in social life, and the law of universal peace and the establishment of the Great Council must become its practical implementation.

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The study of the positive aspects in the writings of some orientalists on the Prophet Muhammad was of great importance in our research in to find out their opinions and sayings in the Messenger, and in the principles that Islam brought forth, and what emerged from these positive studies in the Messenger of Other reflections. The research was divided into an introduction and two topics, the first topic: the half of some Western orientalists in their writings on the Prophet Muhammad , the second topic: the impact of the positive writings of some orientalists on the Prophet Muhammad and its implications on Islamic studies

This study showed the writings of Meccans on the Prophet's biography during the first three centuries of migration, and since the Prophet's biography was an important material in the field of creed, rulings, procedure, jihad and ethics and others so their writings came during the period of research in a various compilations. For this reason, the research has required to be divided into two researches. the first topic dealt with their writings – in the Prophet's biography - within the compilations of "Hadith", creeds and the independent biography. The compilations of "Hadith" had included books of the attributes "Musanid", which the books were separately made hadiths each companion " Sahaby" right, well or poor. And these "Musanid" are considered as an advanced stage in the classifications of Hadith. Then the authorships were before them such as groups and preliminaries were included hadiths and aftermaths. As for the "Musanids", were confined "hadiths" and at this side, the writing of Prophet's biography was present for Meccans coming from" Al-humaidy's Musnad "- which includes different texts covering the sides of the Prophet's biography. As for the classifications of creeds, a book of faith was one for Almarwardi- from city of Mecca including a various texts in the Prophet's biography. As for writings of Meccans for Prophet's prophet "God's blessing and peace be upon him and his family" in the independent classifications – which showed the biography of prophet in its an independent side such as his birth, lineage, the verse of his prophecy, his merits, his forays, his features and his death. Some of Meccans- in this side- Alzubair bin Bicar had classified a book ( the humor and the joke),- which is classified in the features of the prophet The second research had dealt with the writings of Meccans in the prophet's biography within the local books of histories which are considered the study of its topics related to historical blogging and Meccans' scholars had an interest since the third century of migration in classifying special books in history of Mecca relating to it about news and effects before Islam and after it and these books had an interest in the field of our study to be included some Important incident in biography of the prophet .

represents the social environment in any country, its vital depth and the vessel that expands its vocabulary and details, from which it takes The reasons are in communication, and he borrows the building blocks of his integrated statement, and from that issues of customs and traditions related to inheritance and legacy, as it is considered one of the old principles in those customs, which were marred by muddiness and denial, so it changed its course and muddied its description and pushed it out of the avenue, but this case did not completely tighten its grip on society. It was found from Arab cities and metropolises before Islam that gave rights to women, and the legacy was distributed in a manner consistent with justice, logic and objectivity in some way. For the young and the old, the woman, the man, the boy and the girl, which worked on the rule of logic and the distribution of the inheritance among the heirs as a whole and his share that corresponds to his tasks in life and his status from the deceased, so he combined justice, logic and comprehensiveness in It is a single framework, and preserves the social heritage that was prevalent before Islam. [ABSTRACT FROM AUTHOR]

institutions recorded their presence in a distinctive way through their various scientific activities, as most of them were jurists and at the same time writers and perhaps interested in the science of history and participated in other scientific arts, and among these scholars and the famous historian Ibn al-Jawzi, who was one of his most prominent products in the historical field His huge book: The Regular in the History of Kings and Nations, and the book included a huge historical material related to the blessed Prophet’s biography, and one of the important history books of Ibn al-Jawzi is: Kitab al-Wafa in the Status of the Chosen One, and this book is an abbreviation of the Prophet’s biography that is in Kitab al-Mu'tazim. From his novels, it was proven in him by raising many of his narratives for short, and this book was studied and the focus was on the historical narratives of Ibn al-Jawzi in the Meccan era without the civil covenant of the Prophet’s biography, and through our study of this important historical detail of the Prophet’s biography, we concluded that there are narratives that can be subjected. For analysis and criticism in comparison with the considered primary sources, as well as subjecting them to reason and logic, to come up with analytical results for those texts that we have chosen from among many His narrations to be evidence of what we assumed from the research hypotheses, such as what is related to his fathers and the work that the Messenger was practicing before the blessed mission of the Prophet, as well as the issue of revelation and its revelation and what Ibn al-Jawzi said about him in his history, as well as the incident of tearing al-Sadr that was repeated more than once in the history of al-Mu'tazim, as well as In a number of significant histories, and after discussing these narrations and subjecting them to criticism, analysis and comparison, and mental evidence, we came to the conclusion that some of them were intentionally and knowledgeable for purposes that we established in the body of the research, narrations and others with weak support حفل التراث الاسلامي بقامات علمية فذّة سجلت حضورها بشكل متميز من خلال انشطتهم العلمية المتنوعة اذ كان اغلبهم فقهاء وفي الوقت نفسه ادباء وربما اهتموا بعلم التاريخ واشتركوا في فنون علمية اخرى، ومن بين هؤلاء العلماء الفقيه والمؤرخ الشهير ابن الجوزي الذي كان من ابرز نتاجاته في المجال التاريخي كتابه الضخم: المنتظم في تاريخ الملوك والامم، واشتمل الكتاب على مادة تاريخية ضخمة تتعلق بالسيرة النبوية المباركة، ومن كتب التاريخ المهمة لإبن الجوزي هو: كتاب الوفا بأحوال المصطفى، وهذا الكتاب هو اختصار للسيرة النبوية التي بكتاب المنتظم، وقد رفع ابن الجوزي للاختصار اكثر الاسانيد من رواياته، ثبت فيه برفع الكثير من اسانيد رواياته للاختصار، وتمت دراسة هذا الكتاب وكان التركيز على الروايات التاريخية لابن الجوزي الخاصة في العهد المكي دون العهد المدني من السيرة النبوية، ومن خلال دراستنا لهذا المفصل التاريخي المهم من السيرة النبوية استنتجنا بان هناك روايات يمكن اخضاعها للتحليل والنقد مقارنة مع المصادر الاولية المعتبرة، وكذلك اخضاعها للعقل والمنطق، الخروج بنتائج تحليلية لتلك النصوص التي انتخبناها من بين الكثير من رواياته لتكون دليلا على ما افترضناه من فرضيات البحث، مثل ما يتعلق بآبائه والعمل الذي كان يزاوله الرسول قبل البعثة النبوية المباركة، وكذلك مسألة الوحي ونزوله وما قال عنه ابن الجوزي في تاريخه، وكذلك حادثة شق الصدر التي تكررت لأكثر من مرة في تاريخ المنتظم، وكذلك في عدد من التواريخ المعتبرة، وبعد مناقشة هذه الروايات واخضاعها للنقد والتحليل والمقارنة، والدليل العقلي توصلنا من خلال الى ان بعضها موضوع عن قصد ودراية لغايات ثبتناها في متن البحث، وروايات واخرى ضعيفة السند.

Abstract Each translator chooses on the basis of vocabulary substitution, as well as on the coherence of the grammatical structure, taking into account the intentions of the source text and the cultural considerations of the target language. Since there is risk of interpolation threats, the author’s intention in the process of title’s translation, semantic approach is chosen for its analysis in this study. Taking into consideration the semiotic definition of "translation" as an intercultural and intertextual relationship, the purpose of the present study with a descriptive analysis method is to show that: In the translation of "The Prophet's" title – Gibran Khalil Gibran’s work, translated by Elahi Qomshei- the cultures of the source language and the target language play a role under the control of discursive terms, based on two converging and diverging semantic systems. Since the function of the converging semantic system is to preserve the cultural morph of the source text, and the function of the divergent semantic system is to create intercultural anomalies. Furthermore, in this research we speak about positive or negative interaction between the two converging and diverging semantic systems about cultural elements, in the translation of "The Prophet's" title within the framework of a discursive value system. Keywords: Discourse semantics, Title of seasons translation, The Prophet, Convergent, Divergent. Introduction: Translators may face with difficulties in transferring intertextuality. Intertextuality arises from culture, so it is considered as a socio-cultural element that requires a suitable degree of proficiency about original language culture in order to grasp the meaning implied by the writer in the source text. The problem is that, the translator must take into contact with the precise translation of the intertextual elements and background information about intertextual items in original text in order to consider the meaning implied behind them. Intertextual and cultural items are, where the translation and semiotics have very relative contact with each other, and therefore, for the analysis of the process of title's transfer, semiotic approach has been chosen in this paper. Materials and Methods: Translation between two languages itself has two aspects; that consist of verbal and textual transferring. In this study we just correspond to textual translation or interlingual one. The distinctive point of this research with other relevant researches on the translation of "Prophet" is concerned with the attention of the intercultural view on this interlingual translation of Qomshei. Cross-cultural elements or semiotics signs that are there in the titles translation of prophet is the base of discussion in this paper. On the one hand, the unrelenting interest of researchers in studying the qualitative process of title translation, and on the other hand, the need for translators to take into account cultural differences to justify the practicality of their translations, completely justify the necessity of this research. Discussion of Results and Conclusion: The implied procedures of semiotics as directed by Paris school members such as Greimas and post Gremasian theorists in semiotics, contemplates discourse as a field in which the importance of a text is situated on sequence and presupposed correlation of two linguistic steps called units of expression and content based attitude to theory of language, while semiology according to its fundamental definitions relies on signifier and signified series that regards minimal sections without taking into consideration order relationships or signification transformation process of discourse. Taking into consideration the semiotic definition of "translation" as an intercultural and inter-textual relationship, another important note to point here is to understand the basic distinction which underlies these approaches. Semiotics of discourse takes advantage of signs in order for them to be in the process of semiosis, change and expansion. In this paper the translation of "The Prophet's" title – Gibran Khalil Gibran’s work, translated by Elahi Qomshei- the cultures of the source language and the target language play a role, under the control of discursive terms, based on two converging and diverging semantic systems. Diverging mode is numerously used in translation of titles, but it has three different categories by itself. They are reduction, omission and addition.

In hadith and historical sources, more than eighty wars, comprising ghazwas (the wars in which the Prophet was present) and sariyyas (the wars in which the Prophet was not present), have been attributed to the Prophet. Scholars of history have mentioned about twenty-seven ghazwas and more than fifty sariyyas, all of which took place during the ten years after the migration to Medina until the demise of the Prophet. Apart from the famous battles such as Badr, Uhud, Khandaq, Bani Qurayzah, Khaybar, Muta, Tabuk and Hunayn, many of these ghazwas and sariyyas are unknown except to some historians. This raises the question of why there must have been more than eighty wars in ten years, that is, almost one war every ninety days. This research tries to examine the real number of the Prophet's wars. The figure of eighty is greatly exaggerated.and was closer to twenty.

This research deals with the companions of the Messenger Muhammad, may peace and blessings be upon him and his familly, who lived in Basra and who hab a prominent role in this city religiously culturally and socially . and who had clear fingerprints in the Arab Islamic society.However there is a problem that I faced is that some of the Companions did not know their scientific and cultural activities in this city except that they lived in Basra and the research is a translation of these people in which we discussed their conditions in this ancient city.one of most important companions who lived in Basra, and the last person to die in was the great companion Anas bin Malik Al-Ansari, may God be pleased with him . He lived long and died in Basra during the caliphate of Al-Waleed bin Abdul Malik bin Marwan . Prayers and peace and his house has been contemporary pilgrims and testifiedfrom mistreatment. He was contemporary of Al- Hajjaj and witnessed mistreatment of him until he complained to the Umayyad Caliph Abdul Malik bin Marwan, and also dealt with research and part of the history of the city of Basra . This ancient city lectured science and scholars Basra has been subjected to several events that somewhat affected its scientific movement . One of the most important historical events that the city of Basra was exposed to was tha site of the Gamel, which ended with the victory of Imam Ali bin Abi Talib peace be upon him . After that Basra lived during the era of Muawiya bin Abi Sufyan founder of the Umayyad stata under the rule of Ziyad bin Abi, diffcult days and during the Abbasid era it flourished somewhat and became a commercial port and it connected Iraq with the land of India and China, and trade flourished there . Palaces luxurious buildings, and bustling markets became the site of a delegation of many scholars as a result of the flourishing of life in it, and it became popular in the fields of literature, thought and various scien cec and schools of jurisprudence appeared for scholars such as the school of Basra, but Basra was subjected to another ruin during the Zanj revolution in 255 AH. The Qaramita only had this events did not stop the m ovement of scien ce, prosperity and urbanization in this ancient city . [ABSTRACT FROM AUTHOR]

This study aims at investigating the extent to which the aesthetic effect (AE) in Gibran’s The Prophet has been maintained among Arab recipients in four translations of this masterpiece, namely Okasha (2000), Nuaimy (2013), Al-ābid (2017), and Antonius (2017). To this end, the source text (ST) AE laden segments and their target text (TT) counterparts are compared in terms of lexical selection, sentence structure, and metaphors employed. Data of the study comprised typical illustrative examples randomly selected for analysis according to Yan Fu’s (2012, cited in Zhang 2013) triple translation criteria of faithfulness, expressiveness, and elegance in combination with Nida’s (1964) functional equivalence. Findings of the study revealed that the selected translations exhibit different levels of adequacy in terms of expressing the AE in the TT. Specifically, Okasha’s translation seems more creatively adequate in producing in the TT the approximate AE of the ST, whereas the other translations are sometimes less adequate or even inadequate in this respect. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi 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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Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 Contemporary Islamic Studiens Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Muslims have been quoting the Qur‟ānic verses in their daily life throughout history. This situation is almost the same for modern Muslims as well. This practice firstly was implemented by the Prophet (pbuh) himself. Nevertheless, one of the basic rules in interpreting the Qur‟ān, which has been a centre of attention by modern researchers, is the observance of the context. However, the quotations made by the Prophet, even if such narratives are small in quantity, might not seem in agreement with this criterion. However, the attitude of considering them as problematic or unauthentic in terms of text by taking this principle into account does not seem an accurate judgment. Given this point, the quotations of verses should be dealt with differently from the Qur‟ānic interpretations. Consequently, the principle of observance the context is not supposed to be assigned as an element to control the process of quotations to guarantee accuracy as was the case with the exegesis of the Qur‟ān. It is because it is not intended in the quotations of the Qur‟ān to elucidate the verses or make them explicit. Rather, it means making correlations directly or indirectly between the messages existed in the Qur‟ānic verses and a word or thought or subject. According to some narrations, the attitude against this, does not comply with the appoach adopted by the Prophet. Besides, it will restrict the functionality of the Qur‟ān for the subsequent generations which had not had a chance to live in the atmosphere of the Qur‟ānic revelation. Apart from that, the narratives with their multi versions will not always provide standard data to determine how the verses of the Qurān be understood by the first generation. Likewise, it is inevitable to exist different viewpoints for determining the intratextual context of verses. So, it is supposed to bring about avoiding intolerant attitudes towards the quotations of verses. In this article, we maintain by considering some quotations made by the Prophet that the observance of the context in a radical manner should not be seeked in the quotations of the Qur‟ānic verses. We also argue that the norm we should follow in this regard is to observe the unity and wholeness of the Qur‟ān, neither exceeding the semantics of the Qur‟ān nor employing the phrases out of possible contents. We chose certain narratives of quotations in this study from hadith and tafsīr books by scanning them on the basis that they demonstrate our thesis more clearly, although there would be some other examples in the sources. Then we analyzed these examples by making comparisons. By doing so, we aimed at having a holistic approach to the subject. [ABSTRACT FROM AUTHOR]

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The prophet's life before the "prophecy" is an important value, because it is a stage of preparation for the Prophet to be qualified to carry the message, and had included the prophetic biography. It gives scientific indications in educational theory in Islam which aims to build a human personality. The problem of the study revolves around a key question ‘What is the significance of the life of the Prophet before "prophecy" in the light of contemporary educational theory "in building the human personality"?’ The research aims to show the significance of the prophet's life as a "model" in the construction of the human personality, and how these events relate to the outlines in educational theory in building the human personality. The research reaches its goal by answering the problem of research through what was edited and written in this field in contemporary time and by studying the periods of the life of the Prophet before prophecy. The research depends on correct and accepted accounts according to the rules of criticism of the scholars of the Hadith and the research concluded that the Prophet's life before the mission constitutes a complete theory in building the human personality in Islam and can be studied and utilized in order to achieve the concept of good example.

Hz. Peygamber’e salavat getirmek, sünnetin teşvik ettiği, gelenekselleşmiş bir uygulamadır. Nitekim İslam coğrafyasına bakıldığında salavat pratiğinin geniş bir çerçeveye yayıldığı, ferdî veya sosyal birçok etkinliğin parçası kılınarak bir tür Hz. Peygamber ile ünsiyet kurmanın vasıtası kabul edildiği görülmektedir. Esasen Hz. Peygamber yer ve zaman kaydı koymaksızın getirilecek her bir salavatın kendisine arz edileceğini haber vererek bu bilinci ümmetine bizzat kendisi telkin etmiştir. Söz konusu geleneğin böyle bir algıyla biçimlenip yaygınlık kazanması, salavatın Hz. Peygamber’e duyulan sevginin bir tezahürü görülmesiyle de ilgilidir. Zira Allah sevgisi ve peygamber sevgisi bütün sevgilerden daha güçlü hissedilmesi istenen birer mükellefiyet olup Allah sevgisi bağlamında zikrin gördüğü işlevi peygamber sevgisi bağlamında salavat görmektedir. Diğer taraftan salavata sadece sembolik değer atfedip uygulamaya bunun ötesinde anlamlar yüklemeyi yanlış görenler de bulunmaktadır. Bu yaklaşıma göre şimdiki haliyle salavat geleneği, kişiyi atalete ve asıl sorumluluklarını ihmale sevk eden bir yapıdadır. Ülkemizde yapılan bazı çalışmalarda “salât” kelimesine bilinen anlamlarından farklı olarak yardım, destek, görev ve sorumluluk gibi anlamlar verilmesi de bu algıyı destekler niteliktedir. Kanaatimizce bu yaklaşım, çokça salavat getirmeyi şeklî yönüyle değerlendirmekte, uygulamanın Hz. Peygamber sevgisi üreten işlevini göz ardı etmektedir. Bu makale salavatın şerî naslarla ortaya çıkan anlamını, keyfiyetini ve işlevini tespit etmeyi; bu bağlamda ortaya çıkan uygulama biçimlerinin sünnete uygun olup olmadığını ele almayı, ayrıca konu hakkında yapılan bazı güncel çalışma ve eleştirileri de değerlendirmeyi hedeflemektedir.

[Hz.] Peygamber’in bu meşhur hadisi Mekke’ye umre ve hac farizası yanında Medine ve Kudüs’teki mescidlere de hacca izin vermektedir. Medine ve Kudüs’e de istisnai bir konum atfeden bu rivayetin sıhhati üzerine bir tartışma ortaya çıkmıştır. Üç mescidle ilgili çok erken tarihli olan ve amacı diğer mabetlere hacca gitmeyi hariç tutan gelenek, ikinci yüzyılın başlarında bir iç mücadele dönemi sonrasında tanınmıştır. Bu dönemde, bazı geleneksel çevreler tarafından Kudüs’ün konumu tartışılırken, diğer mabetler de hac yerleri olarak kabul edilmek için rekebet etmişlerdir. Üç mescid hadisi hakkında geleneksel alimler görüş birliğine varırken, aynı zamanda popüler inanç unsurları, bu kutsal mekanlara yapılan hac rütüelleri üzerinde kalıcı izler bırakmıştır.

This paper entitled 'The Prophet in the Thought of Ekhwan Al-Safa and Khelan Al-Wafa' , investigates the ideas and beliefs of Ekhwan Alsafa and Khelan Alwafa through their fifty two messages. It studies their ideas and analyze them in a scientific manner without any fanaticism. The research consists of preface and two sections. In the preface, this group is introduced; their characteristics, their messages, and the controversial views on them have been subjected to scrutiny. The study sheds light on the emergence of this group, due to the Islamic world was living in a deterioration and anarchy period they were composited and formed. Ekhwan Alsafa's and Khelan Al-Wafa's beliefs about the prophets (peace be upon them) have also been presented and clarified. The results show that in their opinion the prophets are not limited in number, and these scholars do not believe in sending down the angels upon the prophets; they argue that every good man or philosopher is a prophet, for they do not believe in angels, jinn, in devils, nor in doomsday.

The word ibadah lexically means submission, humility, obedience, divine service, worship and slavery. As a religious term, it is used to show people's respect, love and obedience to Allah, certain attitudes and behaviors carried out by him with the intention of gaining the pleasure of God. More generally, it also expresses the same thoughts, feelings and words. However, it is more common to use the word for certain and regular behaviors with religious content. In addition to prayer, fasting, zakat and pilgrimage, which constitute the basic conditions of Islam, acts such as sacrificing, itikaf, prayer, reading the Qur'an, charity and donation constitute the most famous examples of worship in the sense of the term. With this view, considering the life of the holy Prophet, there are applications in the sources that he pioneered in these matters and exhibited examples of worship that constitute a serious whole. Therefore, in this article, because he is the first and exemplary person, the life of the Prophet will be covered in all aspects in the light of available information. [ABSTRACT FROM AUTHOR]