El concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahámicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y místico musulmán, explicó esta idea a través del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Consideró la forma divina del ser humano como un espejo a través (...) del cual Dios se manifiesta. Este artículo ofrece una visión general comprensiva de la interpretación de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicación de Ibn ‘Arabī incluye tres enfoques. A través del concepto del hombre perfecto, la explicación de Ibn ‘Arabī se acerca a la interpretación sustantiva, y a través del concepto de vicegerencia, revela la interpretación funcional. El artículo reconoce una interpretación relacional de la forma divina a través de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este análisis de su explicación también arroja bastante luz sobre aspectos de su perspectiva antropológica. (shrink)

The rise of modern science has evoked responses from both Muslim and Western thinkers. Since science is a central feature of modernity, their responses to science can also be read as their responses to modernity. These intellectual responses can best be gauged through discourses in the history and philosophy of science since the 1970s.Although the history and philosophy of science are commonly understood as academic disciplines that study science in its historical and philosophical aspects, discourse in the history and philosophy (...) of science can nevertheless be seen as part of the wider discourse on modernity. Scholars have attempted to define the meaning and content of modernity and what... (shrink)

This paper examines the effectiveness of ethics education provided by Malaysian universities. A total of 264 accounting students attending ethics courses in public and private universities responded to a pre and post questionnaire (treatment group) and another 57 students who did not complete an ethics course (control group) were included for comparative purposes. Statistical analysis reveals that business ethics courses are effective as students demonstrate higherlevel of ethical sensitivity upon completion of the course. In contrast, the control group students demonstrate (...) lower levels of ethical sensitivity. Students in the “good” and “average” academic performance category, females, and Malay students, gained most from an ethics education. Students from public universities were also found to benefit more than their private university counterparts. The results contribute to the dearth of research in this area and present a case for introducing compulsory business ethics courses in all Malaysian universities offering accounting programs. (shrink)

This paper examines the effectiveness of ethics education provided by Malaysian universities. A total of 264 accounting students attending ethics courses in public and private universities responded to a pre and post questionnaire (treatment group) and another 57 students who did not complete an ethics course (control group) were included for comparative purposes. Statistical analysis reveals that business ethics courses are effective as students demonstrate higherlevel of ethical sensitivity upon completion of the course. In contrast, the control group students demonstrate (...) lower levels of ethical sensitivity. Students in the “good” and “average” academic performance category, females, and Malay students, gained most from an ethics education. Students from public universities were also found to benefit more than their private university counterparts. The results contribute to the dearth of research in this area and present a case for introducing compulsory business ethics courses in all Malaysian universities offering accounting programs. (shrink)

The role of digitization and globalization have changed consumers’ online buying behaviors, specifically in the times of the COVID-19 pandemic crisis. This seriously influences the online retail industry in developing countries that are already struggling to move toward digital trading through e-business. Pakistan being a developing country is no exception, and it is, therefore, pertinent to examine factors that contribute to digital trading. Employing theories of reasoned action and the technology acceptance model, this study aims to investigate how personal innovativeness (...) and perceived usefulness impact consumers’ online purchase intentions through a serial mediational model. The data were collected through an online survey from 410 respondents. Structural Equation Modeling was used to test the proposed model. This study showed significant results for the direct effect of personal innovativeness and perceived usefulness on online purchase intentions as well as the indirect serial effect via internet browsing and attitude toward online purchasing. The study results have some important practical implications for selling firms, especially in the times of COVID-19. The study suggests that online retailers should be more responsive to the aforementioned factors to facilitate consumers to spend more time browsing, which influences consumers’ interest and intention to make online purchases. As the social distancing and lockdown approaches were implemented in Pakistan and other parts of the world, the trend toward online purchases has increased. Due to this shift in the overall purchasing behavior of consumers and the potential for strong growth in e-commerce, organizations need to consider the post-COVID situation to expand their business in an online platform for addressing the future pandemic crisis. (shrink)

Islamic family law plays a significant role in minimizing the unpleasant effects of the family break up faced by the divorced women and their children by protecting their rights to financial support after divorce. This study undertakes to discuss the historical development of the financial rights after divorce applicable among the Muslims in the pre and post colonial periods, particularly with reference to the iddah maintenance, mut’ah, arrears of maintenance, and child maintenance. The study indicates that despite the provisions were (...) inconformity with the Islamic principles, the applications were restricted and influenced by the Shafi’i madhhab. However, the amount of iddah maintenance and mut’ah were substantial taking into account the standard of living of the Malay society in the 15th and 16th century. This means that the welfare of the divorced women was taken care of since the codification of the Islamic law and its implementation in the Malay society. (shrink)

Compromise (Islamic law); Islamic ethics; Qurʼanic teaching.

: One of the greatest poets of the Victorian period, Robert Browningis taught universally from school through university levels. Given suchmagnitude, the multifaceted poet deserves research attention from variousperspectives. A fascinating aspect of his poetry is that, in spite of his refusal tobe labelled as a Christian, he displays strong faith in God and the afterlife. Hispoetry is steeped in religious connotations that derive heavily from the Bible.There are striking similarities between many concepts preached by Islam andChristianity. It will be (...) interesting to view his poetry from the perspectiveof the former. Islam emphasises its own unique concepts and values to helpits adherents achieve their vision of success. Browning, though acceptingthe central ideas of Christianity, deviates from it conceptually. Given thisbackground, this article attempts to evaluate his notion of faith and its practicefrom Islamic perspectives and discover where the poet’s ideas converge withthose of Islam and where they differ. (shrink)

Muḥammad ibn ʻAbd al-Wahhāb, 1703 or 4-1792; Wahhābīyah; philosophy, Islamic; Islamic fundamentalism.

Background The use of lengthy, detailed, and complex informed consent forms is of paramount concern in biomedical research as it may not truly promote the rights and interests of research participants. The extent of information in ICFs has been the subject of debates for decades; however, no clear guidance is given. Thus, the objective of this study was to determine the perspectives of research participants about the type and extent of information they need when they are invited to participate in (...) biomedical research. Methods This multi-center, cross-sectional, descriptive survey was conducted at 54 study sites in seven Asia-Pacific countries. A modified Likert-scale questionnaire was used to determine the importance of each element in the ICF among research participants of a biomedical study, with an anchored rating scale from 1 to 5. Results Of the 2484 questionnaires distributed, 2113 were returned. The majority of respondents considered most elements required in the ICF to be ‘moderately important’ to ‘very important’ for their decision making. Major foreseeable risk, direct benefit, and common adverse effects of the intervention were considered to be of most concerned elements in the ICF. Conclusions Research participants would like to be informed of the ICF elements required by ethical guidelines and regulations; however, the importance of each element varied, e.g., risk and benefit associated with research participants were considered to be more important than the general nature or technical details of research. Using a participant-oriented approach by providing more details of the participant-interested elements while avoiding unnecessarily lengthy details of other less important elements would enhance the quality of the ICF. (shrink)

Oriental scholars discuss the concept of corporate personalitywithout any reference to Islamic law. A leading proponent of this view isJoseph Schacht; a western scholar of jurisprudence who contended that Islamicjurisprudence is limited to individual personality and devoid of corporate laws,hence, contractual agreements between corporations has no basis in Islamiclaw. Several scholars and researcher have responded with sufficient literatureon the status of an artificial person in Islamic law, but there are still issues withthe legal implication of corporate personality in the event (...) of financial distress.This study aims to explore Islamic threshold on fundamental principles ofcorporate personalities and its contemporary applications in the situation offinancial trouble. The study will employ the analytical approach in describingthe essential characteristics of a corporation as inherent in Islamic law throughinterpolation from the natural person and the possibility of adapting the existingconventional bankruptcy laws. This study employs an analytical approach to Islamic literature and regular related works. The study found out that eventhough the concept of financial distress has basis in Islamic law, it remainscomplicated as it entails insolvency, bankruptcy and interdiction in a debtorcreditorrelationship. Overall, further efforts need to be done to put theseconcepts into contemporary and applicable perspectives without violatingIslamic fundamental principle of justice and fair dealings. (shrink)

It is evident, in the face of the COVID-19 pandemic that has physicians confronting death and dying at unprecedented levels along with growing data suggesting that physicians who care for dying patients face complex emotional, psychological and behavioural effects, that there is a need for their better understanding and the implementation of supportive measures. Taking into account data positing that effects of caring for dying patients may impact a physician’s concept of personhood, or “what makes you, ‘you’”, we adopt Radha (...) Krishna’s Ring Theory of Personhood (RToP) to scrutinise the experiences of physicians working in intensive care units (ICU) using a fictional scenario that was inspired by real events. The impact of death and dying, its catalysts, internal constituents, external factors, dyssynchrony, and buffers, specific to ICU physicians, were identified and explored. Such a framework allows for ramifications to be considered holistically and facilitates the curation of strategies for conflict resolution. This evaluation of the RToP acknowledges the experience and wide-ranging effects it has on ICU physicians. As such, our findings provide insight into their specific needs and highlight the importance of support on a personal and organisational level. Although further research needs to be conducted, the RToP could serve as the basis for a longitudinal assessment tool supported by the use of portfolios or mentorship due to their provision of personalised, appropriate, specific, timely, accessible and long-term support. (shrink)

Islamic education; Islamic ethics; security education; culture conflict; influences; families; Saudi Arabia; intellectual life; 20th century.

The question of providence and contingency in contemporary Western thought: a critical study from an Islamic perspective.

From past to present, women's access to social life and their preoccupation with science has been a problematic issue in all societies. Hz. Mohammad gave importance to the woman, who was worthless in the period of ignorance, in a way that it is not possible to come across her husband in the rest of the world, and gave them access to social life, mosques and scientific assemblies. However, since the period of the Companions, women's access to mosques and scientific assemblies (...) was increasingly restricted due to the dominant character of the Arab society and the poor understanding of the Prophet's message by some segments. Since the third century Hijri, the acceptance of women as the cause of strife, the society's view of women, the responsibilities placed on women in the family have further restricted women's access to knowledge and education in fiqh. The effect of Jewish literature, Greek philosophers, and logicians' view of women on Muslim scholars has reinforced this situation. Although women did not fall behind in learning fiqh thanks to their individual efforts and the men who were involved in fiqh in their families, they remained in the background in writing books and scientific studies. Throughout the Hanafi history, Asma bint Esad b. Furât, Kasani's wife Fatima bint Mohammad and İbn al-Saati Muzaffar al-Din Ahmad b. Ali's daughter Fatima al-Saati stands out. (shrink)

Fasting of women on the days of her menstruation period is an issue that takes place in current fiqh discussions. Some contemporary researchers say that there is no religious obstacle for women to fast during these times. Moreover, they state that there is no reason to interrupt fasting, on the contrary, claim obliged to fasting. Meanwhile in traditional fiqh, it is stated that is religiously forbidden for women to fast during this period, rather it is claimed that fasting in this (...) period is ḥaram. The evidence brought to the views of all the mujtahids, who expressed their opinions on this matter was a narration from ʿĀʾisha Bint Abī Bakr (d. 58/678), a wife of Prophet (p.b.u.h). When a woman asked her if she should have fulfilled her ṣalāt (prayer) later, which she could not perform while she was in menstruation period, she responded to her as “are you Ḥarūrī?” then explained the answer. In some variants of this narration, matter of fasting is included in the question or answer. In this article, the issue of women's fasting during menstruation is discussed from a perspective based on isnād-matn analysis in the context of this narration which is called the “Ḥarūrī Ḥadīth”. In the matn of 71 riwāya identified on this article, it has been determined that the issue of fasting was added to the matns narrated by Ma'mer bin Rās̲h̲id and to some other narrations which in their corroborative (mutābī) matns not includes fasting. In later times, the version of the text with the mention of fasting was accepted as the original and became the proof that fasting of the menstruating woman was forbidden by religion. Considering the hadiths, which do not include issue of fasting, it is seen that the woman tābiʿī (Successor of the Companions) named Muâze asked ʿĀʾisha what the sunnah was about menstruating woman’s ṣalāt. Because in that era a sect called K̲h̲ārid̲j̲ites had claimed that women had to fulfill the ṣalāt that they could not perform during their menstruation, later. There are also other narrations mention the fasting of the menstruating woman. All these narrations indicated that the Prophet did not forbid fasting when menstruating, on the contrary, he just pointed out that fasting was interrupted due to menstruation. As fasting is not a worship like ṣalāt from which the woman is exempted from, a woman may interrupt fasting but must unconditionally fulfill this worship later. Thus, the situation of a woman in such a situation is equaled to the sufferer and the travelers who have a break from fasting. It is stated in traditional fiqh that a menstruating woman will not have to perform ṣalāts later that she couldn't fulfill in time. The necessity of performing a worship must be determined by a clear order of the prophet. However, a clear order regarding the prohibition of fasting during menstruation was not sought. Consequently, it is seen that the narrations are more clear evidence of the absence of any prohibition than they reveal the prohibition of fasting. It has been emphasized in the narratives that it is permissible for a woman to postpone her fast, but she is absolutely obliged to compensate the fasts that she did not fulfill, and she is not exempt from fasting as she is exempt from ṣalāt. (shrink)

Ḥājj, the ancient religious symbol in the Sami’s, is not only a religious duty for the Muslim individual, but also an important worship that creates a social awareness of the ummah and at the same time creates a serious population mobility in the Islamic geography. With the message of the Prophet, the pilgrimage was restored to its original form, and in the next process, those who were in charge of this region made an effort to enable all Muslims of the (...) world to carry out their duties comfortably and to carry their religious, scientific and social experiences to their own regions. The Maghreb (today’s Morocco) and Andalusia bonded and strengthened with the eastern Islamic world through pilgrimage, science and trade journeys. The Marīnid State started the pilgrimage journeys again with official convoys, which were partially interrupted due to the conquest of Andalusia. They gave great importance to these journeys in order to express their longing for the Prophet and to show their political and social power. In this study, the arduous pilgrimages Marīnid Sultan Abū’l-Ḥasan’s (d. 752/1351) mother Maryam and his sister Maryam bint Saʿīd- lasting at least one year in the 14th century are discussed in the context of diplomatic, social and cultural dimensions the pilgrimage. As a matter of fact, Muslims living in the distant lands of Morocco and Andalusia, where Islam was lived, made their material and spiritual ties with the lands where Islam was born and developed by means of pilgrimage, knowledge and trade. The pilgrimages of these two Maghribi noble women, who succeeded in the Maghrib-Hijaz pilgrimage, have become epic as even the noble men of the Maghrib and Mashriqi noble women rarely dare it. These pilgrimages, which took place during the reign of sultan of Abū l-Ḥasan should be evaluated in terms of the political developments and socio-cultural characteristics of the period. The Sultan has progressed considerably in his aim of becoming the sultan of the western Islamic world with the conquest of the places outside the Maghrib Aqṣā and the jihad he participated in Andalusia. It was during this period that he established multifaceted relations with the holy lands and their sultans. In these relations, the women of the Marīnid sultans, the pilgrimages made almost competing with the lady sultans of the Mamlūks, diplomatic correspondence and Exchange of gifts between the sultans, gifts and al-Masjid an-Nabawi letter expressing longing of those who could not go on the pilgrimage are included. With this subject, the effect of the fact that the pilgrimage is an exciting journey even in the most distant lands, the sultans of the period supported these journeys, as well as the help of the Ṣūfī connoisseurs to the state with their ribāṭ (hospice) for road safety. In the study, first of all, the women's pilgrimage stories were given, and then the pilgrimages of the dynastic women of the Marīnid period were discussed. The gifts sent to the Mamlūk sultans, who were the sultans of the holy lands, and the Qurʾān sent to Mecca, Medina and Jerusalem, which are considered sacred by Muslims, have become important symbols of these pilgrimage journeys. It is remarkable how pilgrimage journeys united all Muslims materially and spiritually during the periods when Muslim state administrators were powerful. Especially the fact that these two Maghribi ladies were carried out easily should be expressed as another important aspect of the issue. (shrink)

As in every religious issue, the two main resources of Islām which are the Qur’ān and the Sunnah/ḥadīths are the first reference sources for deciding the things that are forbidden by Islam. There is no evidence in the Qur’ān that suggests specific types of animals are forbidden to eat except pork. Other than pork, only the animals which are slaughtered without the name of Allah, their blood and their carcass are forbidden to consume. Except these restricted ill-gotten meats, in the (...) Qur’ānic verses there are no other limitations referring to different animals. However, in Ḥadīth sources there are some narratives referring to the Prophet Muḥammad, implying that He named some other forbidden animals beside the ones specified in the Qur’ān. Collecting the narratives and evaluating them as a whole will contribute for a better understanding of the rules and principles of prohibitions that the Prophet Muḥammad imposed on this issue. Moreover, it will help to identify whether those rulings on some animals are unconditional and world-wide or cause-related and thus changeable according to the conditions. Furthermore, in this matter, although some animals‘ meat are not mentioned as forbidden in the Qur’ān, they are banned by the Prophet Muḥammad. This brings the need to highlight the importance of the capacity of the Prophet Muḥammad on deciding what is permissible (ḥalāl) and forbidden (ḥarām) in the religion.SummaryWhile the authority for determining what is ḥalāl (lawful) and what is ḥarām(forbidden) belongs essentially to Allah, the Prophet Muḥammad is also authorized to appoint what is ḥalāl-ḥarām by Allah.Authority of the Prophet Muḥammadrelated to the issue is not absolute and stems from the Qur’ān. Ḥalāland ḥarāmin the Qur’ān prescribed by Allah can be included in the concepts of maʿrūf (right) - munkar (wrong) andṭayyibāt (clean) - hkabāis (filthy). It is understood that the Prophet Muḥammadgrounded his commands in the concept of hkabāis.Prohibitions related to animal meats in the Qur’ānare limited to four: carcass, blood, pork and animals, which are not slaughtered in the name of Allah. However, in the Ḥadīth resources there are some narratives about the Prophet’s prohibition on consuming some types of animals other than the forbidden animals specified in the verses. These narratives can be classified in three titles:1. Animals, which are prohibited to be eaten 2. Animals, which are prohibited because of the way they are fed and slaughtered3. The matter of prohibition of the animals, which are commanded or forbidden to be slaughtered by the Prophet Muḥammad.At the end of the studies conducted based upon ḥadīth resources, in particular Kutūb al-Sittah (the well-known six ḥadīth books), it has been discovered that the animals, which are mentioned as not being permissible in the narratives, they are limited to domesticated donkey and the species of “predatory animals, predatory birds”, namely wolf, fox and cat. Even though the narratives about hyena imply as eatable, hyena is included in this article as it’s a predatory animal.The narratives regarding the prohibition of meat of domesticated donkey were transferred by approximately twenty Companions in respect to the time of the Battle of Khyber. This prohibition is generally stated in the ḥadīthresources as: “We were having dire hunger at the nights of Khyber. When the day for Khyber came, we encountered domesticated donkeys. We immediately slaughtered them. When we put the meat in the pot and started to boil it, crier of the Prophet Muḥammadcalled “Knock over the pots and don’t eat any of the donkey meat”. Regarding the issue there are such statements of some Companions like “we were banned from eating domesticated donkey”, “The Prophet banned the meat of domesticated donkey” among the narratives about the ban. In addition to a large number of narratives about the prohibition of domesticated donkey meat, there are two narratives related to permission of the Prophet for eating domesticated donkey and a narrative that Ibn ‘Abbās did not accept the ban. One of the said narratives is not among the narratives in the Kutūb al-Sittah while the other one is stated solely in the Sunanof Abū Dāwūd and thought to be acceptable by the traditionists. Even though this narrative’s authenticity is accepted, it is understood that there is an implication for the permission based on a necessity. According to the narrative, Ibn ʿAbbās referred to 145thverse of the surah al-An’am as a proof to his view saying “What ḥalālis what Allah allowed, what ḥaramis what Allah forbidden and the things about which there is no judgement of Allah are mubāḥ (permissible)”. As for us, the fact that Ibn ʿAbbās did not accepted the prohibition implies that he did not recognize the Prophet’s command related to the prohibition as an absolute prohibition. The conveyances of many Companions, which are consistent with each other, about the Prophet’s prohibition on eating domesticated donkey during the Battle of Khyber, proved that the prohibition was applied. Even though there is no dispute about prohibiting domesticated donkey, it is controversial whether the prohibition is absolute, constant or provisional based on certain reasons. It is more reasonable to accept that this prohibition was provisional and it was based on certain reasons. Because there are many narratives bearing information that this prohibition was due to several reasons and this is a situation which needs to be considered. Accordingly, there are three reasons, nearly all of which are attributed to judgement of the Companions. These were the facts that domesticated donkey was used in transportation; it used to eat filth and it was slaughtered/consumed without distributing booty/paying taxes. The seeking of the Companions for any reason for this prohibition indicates that they needed to comprehend this prohibition and that the prohibition is not absolute and constant.There is no explanation neither in the resources where the narratives are included nor in the annotation about when, where, why and in which context the prohibition regarding the predatory animals was realized. It is highly possible to assume that the Prophet prohibited these animal as they eat carcass. Another interesting issue within this regard is the fact that there are narratives and views indicating permissibility of eating hyena, which is a predatory, while predatory animals are forbidden in the narratives. Statements of the Prophet related to permissibility of eating hyena, which are considered authentic by traditionists and information about the Arabs who used to eat hyena and some of the Companions who praised eating hyena indicate that urf (custom) has a primary and decisive role about permissibility of eating meats. Regarding this matter about the hyenas, the narratives pointing out some Companions like ʿĀʾisha bint Abī Bakr and Ibn ‘Abbās who viewed prohibition of animals other than the prohibited animals in the Qur’an as inapplicable and other issues referring to the dispute indicate that prohibition of the Prophet Muḥammadfor predators can not be accepted as an absolute and unquestionable prohibition. Some of the prohibitions mentioned in ḥadīth narratives, except these animals, stem from the way of feeding and slaughtering of some animals. It is understood that consuming meat and milk of the animals that eat filth is prohibited in order to abstain from the things harming human health and mujassam (killing an animal with an arrow, etc. by fastening it as a target) is prohibited as carcass is banned and it is not permissible to torture and harm animals. Some of the prohibitions are related to the some animals, which were allowed and banned to slaughter by the Prophet. As the Prophet commanded some animals to be slaughtered and some animals not, meat of these animals was considered as forbidden. There is a dispute among the scholars, whilst there is not any statement of the Prophet about whether the animals included in this group can be eaten or not. It is seen that the Prophet ordered to slaughter some of the animals and prohibited to slaughter some other animals based on several reasons. (shrink)

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have constructed (...) their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)

ʻAlī b. Abī Tālib (d. 40/661), who took over the caliphate duty in a troubled environment after the murder of ʻUthmān b. ʻAffān (d. 35/656), first faced with the demands that the murderers of his murdered predecessor be punished. Although Hazrat ʻAlī himself was of the same opinion, he wanted to ensure public order in the city first. However, the Companions of the Prophet (aṣ-ṣaḥābah) like Zubayr b. al-ʻAwwām (d. 36/656) and Ṭalḥa b. ʿUbaydallāh (d. 36/656), who were not convinced (...) about this issue, started an opposition movement under the leadership of ʻĀ’isha bt. Abī Bakr (d. 58/678), who went to Mecca. The attempts of this movement, which got out of control with the participation of Umayyads and ʻAbdallāh b. Saba’ supporters of different intentions, ended with The Battle of the Camel. Before the war took place, Hazrat ʻĀ’isha heard the barking of dogs when the army led by ʻĀ’isha came to Hawaab on the road to Basra. For this reason, she asked where they were. When she heard that this region was Hawaab, she wanted to go back. Because the Hazrat Prophet had said the following before: "Which of you the Haw's dogs will bark for." The following statement is used in the ḥadīth sources in several different variants, generally without specifying a name: "Thereupon, the people with her wanted her to continue her journey, hoping that the Muslims would recover.” At this point, there is a difference between ḥadīth sources and Islamic historical sources. Islamic historical sources state that the people who wanted her to continue her journey were Ṭalḥa b. ʿUbaydallāh, Zubayr b. al-ʻAwwām and ʻAbdallāh b. al-Zubayr (d. 73/692). The following statements are included in another narration reported from Ibn ʻAbbās (d. 68/688) regarding the issue: The Prophet said to his wives: “I wish I knew! Which of you owns the beautiful hairy camel!” She will set out and then Hawaab dogs will bark at her, many people will be killed, right and left. Then she will survive when she is almost dead. A fifth piece of news mentioned within this framework was narrated by Abū Rāfiʻ (d. 40/660). According to this rumor, the Prophet of Allah said to Hazrat ʻAlī: "Something will happen between you and ʻĀ’isha." Hazrat ʻAlī said: "O Prophet of God! Me?" Allah's Prophet said: "Yes." Hazrat ʻAlī said: "Is it me among my friends?" Allah's Prophet said: "Yes." Hazrat ʻAlī said: "Well, did I trouble them?" The Prophet of Allah said: "No," and then added: "If such a thing happens, take her to a safe place." The sixth narration on the subject is a statement made by Ḥudhayfa b. al-Yamān (d. 36/656). Accordingly, Ḥudhayfa said: "Would you believe me if I told you that one of your mothers will set out with a group of Muslims and will fight you?" Those who were there said: "Will this really happen?" Ḥudhayfa said: "Yes". The last narration mentioned in this context is the news of Abū Bakra (d. 52/671). According to this narration: "Abū Bakra said: Immediately after joining the people of Camel in order to fight with them in the days of Camel, Allah helped me with a word I heard from the Prophet. When the news that the Persians appointed the daughter of Kisrā as the ruler reached the Prophet, the Prophet said: ‘The people who entrust their works to women will not find peace’. " In such a situation, it becomes important to analyze the narrations. Because analyzing the reliability of the narrators and the contents of the narrations will help to understand the subject in a healthy way. Although ḥadīth scholars make some different statements about the reliability of the people who narrated the narrations, the view that gains weight is that they are reliable. Likewise, no problem was detected in the contents of the narrations. Some problems draw attention when Islamic historical sources are considered. For, these historians were not as sensitive as ḥadīth scholars regarding the evaluation of the narrations. At this point, two problems draw attention: The transponder understanding adopted in the early stages of historiography. The effort to protect some valued people. Early historians generally adopted the transponder understanding while writing their works. For this reason, some misinformation that was not analyzed began to be passed down from generation to generation. At this point, the science of history should benefit from the methods of ḥadīth and its sound narrations. In addition, the effort to protect a valuable person like Hazrat ʻĀ’isha has brought the understanding of holding the Companions like Ṭalḥa b. ʿUbaydallāh and Zubayr b. al-ʻAwwām responsible for a behavior that is thought to be wrong. However, it should not be ignored that people can make mistakes. Loving Hazrat ʻĀ’isha does not require defending her wrong decision. In addition, this has brought the accusation of other Companions of behavior unbecoming to them. (shrink)

In an anecdote in the Holy Bible, there is a rumor that because the Prophet David wanted to marry a woman named Bathsheba, whom he saw, he commissioned her soldier husband Uriah the Hittite to cause him to die in the most critical places of the army. In Islamic sources, some narrations originating from Isrāʾīliyyāt have been conveyed in many different ways. Likewise, in some Islamic sources, this incident, which is attributed to the Prophet David, was unfortunately also linked to (...) the marriage of the Prophet Muḥammad and Zaynab b. Jaḥsh. In addition, there is a claim that the Prophet Muḥammad sent Zayd b. Ḥāritha, who was Zaynab b. Jaḥsh’s ex-husband, to many wars and eventually caused his death in Muʾta war. First, the so-called incident between Prophet David and Uriah the Hittite will be discussed, and thereafter, Prophet Muḥammad and Zaynab b. Jaḥsh’s marriage will be thoroughly addressed in the study. In addition, it will be revealed that the incident that was attributed to the Prophet David was in no way similar to the incident of assigning Zayd b. Ḥāritha as a commander.Summary: According to a parable in the Bible, Prophet David sees a woman bathing while he was walking around the roof of his palace one night and he is impressed by her. Prophet David sends someone to investigate who this woman is, and as a result of the research, it is revealed that this woman is Bathsheba, the wife of Uriah the Hittite, one of the commanders of Prophet David. Prophet David sends someone to bring this woman and when the woman is brought to him, he commits adultery with her. The woman becomes pregnant after this affair and informs Prophet David about this situation. After receiving this news of pregnancy, Prophet David sends a message to the commander-in-chief, Joab, who is at war with his army, and asks him to send Uriah the Hittite to him. After hosting Uriah the Hittite in the palace for a few days, Prophet David sends him back to the front with a letter to be given to the commander-in-chief, Joab. In this letter, Prophet David asks the commander-in-chief, Joab, to send Uriah the Hittite to the most dangerous place in the war and to ensure that he is killed. Fulfilling the order stated in the letter of Prophet Davud, Joab sends Uriah the Hittite to a region where the war will be the harshest and causes him to be killed there. After the mourning of Bathsheba for her husband ends, Prophet David marries her. According to the Islamic belief, it is not possible for this incident to occur as it was mentioned in the Bible since the prophets were protected by Allah. It is because the parable states Prophet David committed adultery. In the Qur’ān, which is the source where we can get the clearest information about the incident, it is narrated inverses 21-25 of sûra Ṣād. Although there is a partial resemblance between the verses and the Bible, the verses do not mention either the woman or Prophet David’s sending that woman’s husband to the war because he wanted to marry her.In other Islamic sources, some relevant narrations originating in Isrāʾīliyyāt are narrated in many different ways. Our tafsīr scholars did not approve these narrations originating in Isrāʾīliyyāt. Also, they stated that the narrations expressing that Prophet David sent Uriah the Hittite to the war for his killing were not true and that such a situation would not be suitable for a prophet or even for a Muslim.In the same sources, many different possibilities were voiced in order to resolve the situation and this incident, which was attributed to Prophet David, was tried to be placed on a more reasonable ground. As a result of these efforts, the marriage of the Prophet Muḥammad and Zaynab b. Jaḥsh has been linked to this incident in various ways.Although it is not possible to give a certain date of the marriage of Zaynab and Zayd b. Ḥāritha, it is seen that this marriage occurred with the help of the Prophet Muḥammad in the first year of the emigration to Madinah. The marriage of the Prophet Muḥammad’s aunt’s daughter and Zayd, a freed slave, was for eliminating the discrimination between free individuals and slaves that existed in the society.There is not any serious problem about the marriage of Zayd and Zaynab at this point. However, at the point of ending this marriage, there are some narrations in our sources, and these leave the Prophet Muḥammad under suspicion. According to these narrations, the Prophet Muḥammad went to Zayd’s house to meet him and the Prophet Muḥammad called out to Zayd from outside the house. For not keeping the Prophet Muḥammad outside, Zaynab opened the door and invited the Prophet Muḥammad in by stating that Zayd was not at home although the clothes on her were not suitable. As soon as the Prophet Muḥammad saw her, he immediately turned his head and because he liked Zaynab, “I exonerate almighty Allah. I exonerate Allah that has turned the hearts.” he grumbled. After a while, Zayd came home and learned what the Prophet Muḥammad said. He immediately went to the Prophet Muḥammad and said “Messenger of Allah! May my mother and father be sacrificed for you. If you liked Zaynab, let me divorce her for you.” However, the Prophet Muḥammad advised him not to divorce his wife. As far as we can find in our sources, there are two other similar narrations.These narrations contain many problems in terms of both isnād and logical consistency. When we examine at the narrations in terms of isnād, we see that all three narrations are mursal. We can say that this is the first factor that reduces the reliability of narrations. Secondly, all narrations have at least one narrator accused of weakness or even dishonesty. Therefore, it is not appropriate to base a serious claim about the Prophet Muḥammad on such weak narrations. In addition, the rumor that the Prophet Muḥammad liked Zaynab, his aunt’s daughter and a married woman, and wished that she would divorce her husband has no reasonable logic. The fact that the marriage of Zayd and Zaynab ended quickly was mostly caused by Zaynab’s harsh temperament. Moreover, although Zaynab did not want this marriage, she could not oppose the order of the Prophet Muḥammad due to the verse about her. For these reasons, Zaynab could not get along with her husband and she was constantly reflecting her dissatisfaction with this marriage on Zayd. Therefore, Zayd constantly complained about Zaynab, but the Prophet Muḥammad gave Zayd the same advice every time, commanding “Keep your spouse with you, do not leave her!” Although the Prophet Muḥammad constantly banned Zayd, he could not stand Zaynab anymore and divorced her. After he divorced Zaynab, verse 37 of sûra al-Aḥzāb was sent down. Thus, the marriage of the Prophet Muḥammad and Zaynab took place as a result of a divine will.There is also a claim that the Prophet Muḥammad sent Zayd, the ex-husband of Zaynab, to many wars and consequently caused him to be killed in Muʾta war. When we examine the dates of the nine military expeditions, in which the Prophet Muḥammad appointed Zayd as a commander, it is seen that the first expedition was held on 3/624 while the others were held after 6/627. Therefore, at least eight of the nine expeditions in which Zayd served as a commander were taken place after the marriage of the Prophet Muḥammad and Zaynab. Consequently, in the light of this information, it is clear that the fact that Zayd was appointed as a commander is not similar to the situation in narrations about Prophet David. (shrink)