Medine’de Ashâba Ait Evler: Hz. Ebû Bekr Örneği

Author(s): Firdevs YILDIZ,Levent ÖZTÜRK / Language(s): Turkish Issue: 43/2021

The immigrants who arrived in Medīna settled temporarily in the houses of the Ansār, like the Prophet, and they lived with those whose houses were available in Qubā and Madīna. Abū Bakr, accompanied by the Messenger, immigrated to Madīna. When he came to Madīna, he became a guest in the Banī Hārisah neighborhood in the al-Sunḥ region, where was accepted the start of the Āliya region, and after a while, he was given a home there. Apart from the house in the Banī Hārisah area, Abū Bakr had two other houses on the east and west side of the Prophet's Mosque. In this study, riwāyahs about the houses belonging to Abū Bakr will be discussed. In this context, information will be given about how Abū Bakr acquired his houses, how long he lived in these houses, who lived with him and the fate of these houses. This study will enable us to see how Muhācirūn, who migrated to Madīna, solved their housing problems. In addition, the findings of these houses will reveal some details about the social life in Madīna. This article will provide a better understanding of the Prophet’s words about the house of Abū Bakr near his death: “Close all the doors except for him”.[You may find an extended abstract of this article after the references.]

Selmân b. Rebîa’nın Hayatı ve Faaliyetleri

Author(s): Mücahit YÜKSEL / Language(s): Turkish Issue: 43/2021

Today's world is witnessing a life based on specialization. However, if the lives of previous gene-rations are examined carefully, it would be seen that people carried diverse qualities. The first generation that had been taught by the Prophet and their followers carried out very different activities in line with religious orders. Salmān b. Rabīʻa life is also a good example in this context. Because he did not restrict himself to a limited way of life, and he acted as a jurist, a commander, and a scholar whenever required. Salmān b. Rabīʻa, who served as a judge, was also busy with the narration of hadīths, and his life ended on the battlefield. However, as a result an understanding of history that deals with war-centered events, Salmān b. Rabīʻa did not get enough attention he deserved in the historical researches. In this article, Muslim life based on Islamic teachings is discussed with specific attention to Salmān b. Rabīʻa. Thus, it is aimed to reveal the other aspects of his life. Because this important personality, who has contributed to many areas of life, draws attention to many behaviors that will set an example for today's people.

Život i djelo imama Sulaymāna ibn Aḥmada Al-Ṭabarānīja s posebnim osvrtom na njegova naučna putovanja: prilog biografiji

Author(s): Dževad Gološ / Language(s): Bosnian Issue: 2/2020

Imam Al-Ṭabarānī, Sulaymān ibn Aḥmad ibn Ayyūb ibn Muṭayyir, jedan je od najvećih hadiskih autoriteta kroz cijelu islamsku povijest, te od najplodonosnijih pisaca iz oblasti hadisa. Njegova najpoznatija djela su tri hadiske enciklopedije poznatije kao Mu‘ğami: Al-Mu‘ğam al-Kabīr, Al-Mu‘ğam al-Awṣaṭ i Al-Mu‘ğam al-Ṣaġīr. Pored ova tri poznata djela napisao je još mnogo djela, od kojih su neka štampana, a jedan broj njih se smatra izgubljenim. Među najpoznatijim izgubljenim djelima imama Al-Ṭabarānīja jesta djelo Al-Sunna. Važnost ovog izgubljenog djela ogleda se u tome što su veliki islamski autoriteti poput Al-Ḏahabīja, Ibn al-Kaṯīra, Ibn Taymiyye, Ibn al-Qayyima, Al-Mizzīja, Al-Suyuṭīja i drugih u svojim djelima prenosili citate iz spomenutog izgubljenog djela. Imam Al-Ṭabarānī živio je stotinu godina i njegov život je bio ispunjen naučnim putovanjima, tako da ćemo rijetko naći da je neko od islamskih autoriteta imao toliko naučnih putovanja kao što ih je imao imam Al-Ṭabarānī. U ovom radu pokušao sam da se posebno osvrnem na ta naučna putovanja i da ponudim njihov hronološki prikaz. Tom prilikom najviše sam se oslanjao na njegovo djelo Al-Mu‘ğam al-Ṣaġīr u kojem je imam Al-Ṭabarānī prilikom prenošenja hadisa spominjao mjesto i datum gdje je spomenuti hadis čuo. Potom sam pokušao da navedem sva djela imama Al-Ṭabarānīja, bilo da je riječ o štampanim ili izgubljenim djelima. Također, spomenuo sam kazivanja najvećih islamskih učenjaka i historičara o imamu Al-Ṭabarānīju i njegovim vrlinama, kao i neke od njegovih najistaknutijih učitelja i učenika.

“Pravovjernost” kao uzrok ranomuslimanskih teološko -političkih podjela

Author(s): Adnan Silajdžić,Samir Beglerović / Language(s): Bosnian Issue: 22/2021

In the paper, the authors discuss the basic issues of the content of Islamic belief which had emerged in the early Islamic classics. The paper seeks to examine critically the socio-religious aspects of the emergence of the first questions of creed (aqa’id), i.e., belief, and theearly theological schools (Hanbali, Kharijite, Murjites) which articulated them in separate and shorter unites (creeds). The paper further discusses the question of the extent to which“belonging to the Muslim community” influenced the profiling of the content of the articles about belief, i.e., the first aqa’id creeds, and consequently to that, an early Muslim commitment to a confessional form of “orthodoxy”, which is, to a certain extent, contrary to the basic intention of the Holy Qur’an. In the end, it is concluded that the ideological construct of“orthodoxy” (he who is “against this community is not a believer”) was a cause of the early Muslim theological-political divisions which would, without doubt, determine the further development of Muslim doctrines, as evidenced by later works such as Shahrastani’s el-Milal.

Hav’eb Köpeklerinin Havlaması Olayıyla İlgili Rivâyetlerin Sened ve Muhteva Değerlendirmesine Dâir Bazı Tespitler

Author(s): Mücahit YÜKSEL / Language(s): Turkish Issue: 1/2021

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.

Деконструкција на естетиката

Author(s): Afrim Redžepi / Language(s): English Issue: 9/2011

Позната прагма е дека онтолошки човекот е создаден врз основа на разликата, и единствено историски може да конструира структурирани универзуми, а кои, пак, ја откриваат не – сушноста која не може да се конструира. Да се дефинира битието како присуство, не е прифатливо за Дерида, а беше прифатливо за западната традиционална мисла. Да се дефинира битието како отсуство / празнина е прифатливо за Дерида бидејќи се разбива онтолошката мисла, а со тоа човекот не може да биде целосен и совршен бидејќи не е во центарот, бидејќи не е Бог. Така, привлекувањето и перцепцијата кон / на совршенството, биднува како Differance - разлика која спојува. Она што интригира е ставот на Берлајн, кој за разлика од Фехнер тврди „дека естетската перцепција не може да се сведе на пријатност“. Оттука, деконструкцијата aesthesis се однесува на деконструктивната прагма: објектот и јас за себе - преку перцепцијата на објектот во мене се создава интенционалниот објект / хипногеничниот - објектот на свеста.

Zajednica, pravda i džihad: Elementi muslimanske historijske svijesti

Author(s): Mona Abul-Fadl / Language(s): Bosnian Issue: 1/2020

Historical Evolution of the Qur’ānic Text – from ‘Uṯmān to ibn Muǧāhid and Beyond

Author(s): Marcin Grodzki / Language(s): English Issue: 2-3/2020

The paper is an attempt to sum up efforts being made in the field of Quranic Studies to come up with a critical edition of the text of the Quran – the holy book of Islam – basing on oldest, extant Quranic manuscripts and secondary literature, and this in order to enable text criticism based on source texts. The quest for authographic / interpretative text-forms of the Qur’anic revelations is an attempt to reach back as far as possible into the earliest history of Islam. The reconstruction of a critical text of the Qur’an, i.e. a (single or multiple) original version(s) of the text from which all subsequent manuscript versions and readings stem, is an ongoing quest for scholars of Quranic studies, in the Western and Eastern hemisphere. And that is because merely the process of studying the manuscripts delivers us unique insight into Quranic history – historical insight, dogmatic insight and literary insight.

Szíria heterodox vallási közösségei

Author(s): Máté Horváth / Language(s): Hungarian Issue: 4/2017

Syria is a confessionally diverse country, where along with the overwhelming Sunni majority, significant Christian and non-Sunni Muslim communities exist. In this article, the author presents the history and basic beliefs and doctrines of three of the non-Orthodox communities: the Ismailis, the Alawis and the Druze. All three have special relationships with Syria: the Ismaili sect originated here, while the great majority of the world’s Alawi and Druze population lives within the borders of the country. In addition, the Syrian regime has been dominated by Alawis for over half a century. These sects all originate from radical medieval forms of Shii Islam, and thus they share some core features, such as the Neo-Platonic doctrine of an abstract God and creation through emanation. All of them diverged from the Orthodox Sunni and Shiite Islamic norms, resulting in isolation and occasional persecution during their 1000-year long history. Nevertheless, there are vast differences between them: while the Ismailis’ preference of the esoteric interpretation of the Quran did not result in a significant change in religious practice, the Alawis incorporated many non-Islamic elements in their system of beliefs and rituals (e.g. the transmigration of souls, the consumption of wine etc.). As for the Druze, whose faith and society both bear many similarities with the Alawis, they do not even regard themselves Muslims

Kako znamo da su prve generacije hadiskih kritičara primjenjivale kritiku metna i zašto je istu teško otkriti?

Author(s): Jonathan Brown / Language(s): Bosnian Issue: 2/2015

Zapadni naučnici načelno se slažu da su prve generacije hadiskih kritičara pri utvrđivanju vjerodostojnosti hadisa razmatrali isključivo sened – niz prenosilaca. Dokazi koji se iznose u prilog tome da su oni uzimali u obzir i metn, odnosno tekst hadisa, naslanjaju se na pisanu građu upitne vjerodostojnosti ili na djela napisana nakon formativnog perioda sunijske hadiske tradicije. Navodeći primjere kritike metna iz 3/9.i 4/10. stoljeća, u ovom tekstu dokazuje se da su sunijski kritičari ustvari zauzimali kritički stav i prema metnu hadisa, te se brani teza da su oni sebe svjesno predstavljali kao kritičare koji se fokusiraju isključivo na sened, kako bi se odbranili od kritika svojih openenata racionalističkog usmjerenja. Dokazujući visoku korelaciju između hadisa iz djela o kritici prenosilaca koja su napisali hadiski kritičari prvih generacija,i hadisa iz zbirki apokrifnih hadisa u kojima se izričito kritizira metn hadisa a koje su napisali hadiski kritičari kasnijih generacija, argumentira se tvrdnja da je rana hadiska kritika uzimala u obzir metn hadisa više nego što se naizgled čini, s tim što je kritika metna bila prikrivena u terminologiji kritike seneda.

Bir Eş Olarak Hz. Peygamber’in (s.a.s.) Karşılaştığı Problemler ve Çözüm Yolları

Author(s): Ahmet Acarlıoğlu / Language(s): Turkish Issue: 2/2021

One of the most important problems of Muslim societies and humanity is the conflicts and troubles among spouses and between parents and their children in the family. problems. Research is carried out and answers are sought for the solution of these problems, but the dissolution in families cannot be prevented and the divorce rate increases day by day. Besides being a prophet, the Messenger of Allah (pbuh) is a servant of Allah and a human being. It is seen that there were problems in the homes of the Prophet (pbuh), both between him and his wives, and among his wives. Since the creation of human beings has not changed, the Prophet's (pbuh) attitudes and solutions to these problems are important for the solution of family problems happening today. It is seen that the Messenger of Allah (pbuh) reacted to these problems and discussions far above his age and he treated his wives and solved the problems as modern researchers and scientists recommend in the recent world. The purpose of sending the Messenger of Allah (pbuh) is to convey the religion of Allah to people. For this reason, he was given orders regarding the most private matters of his private life when appropriate. Human's happiness in this world and in the hereafter can only be achieved by recognizing this perfect example. This can be achieved by learning about his personality as an individual and his family life as a family. The conflict of values among spouses in the family, life perspective, personality and priority differences are the basis of the problems. In addition, changes in personality especially after marriage, loss of love and respect for each other, and jealousy are the main situations that harm marriage. Many marriages end because of miscommunication. There are many people who try to solve problems by being cold towards their spouse and taking a stand towards him/her. If a man is married to many women, as in the example of the Prophet (pbuh), the main problem he encounters is jealousy and the resulting unrest. In a family, there are joyful and happy moments as well as unhappy moments and times. It is very natural for family members to quarrel with each other and to have disagreements among them. The Prophet's family is not far from it. The wives of the Messenger of Allah (pbuh) are not ordinary people, but women who are either at the forefront of their tribe with their ancestry, intelligence and beauty, or who are one step ahead with their conversion to Islam and their services. According to the laws of God, the same poles repel each other, while the opposite poles attract each other. They are all very precious and it is perfectly natural for a repulsion force to develop between them. It is necessary to think of the Prophet's (pbuh) houses as a school. The state of our mothers when they entered that house is not the same as the degree they reached when the Prophet (pbuh) passed away. Differences of opinion and conflicts between members of the family, deterioration of the balance in relations, and weakening of solidarity are among the events seen in every family. The Prophet (pbuh) was able to have controversies with his wives, even if it was a rarely example. However, in these discussions, it is seen that he does not allow violence and tries to solve the issues patiently and by talking to each other, and sometimes asks for help from his close circle or relatives of his spouses. ʿĀʾIs̲h̲a is the most prominent among the wives of the Messenger of Allah, except for Khadija. She himself knew this and was voicing this claim against the other wives of the Messenger of Allah (pbuh). When the Prophet (pbuh) married Umm Salama, people talked about his beauty.

Učitelji imama Ebu Hanife

Author(s): Sumejja Ljevaković-Subašić / Language(s): Bosnian Issue: 89/2022

Kufah, the city where Abu Hanifa was born and received most of his education was at the time one of the greatest, along with Mecca, Medina and Basrah, centers of development of Islamic studies. During the period of khalifa Ali ibn Abi Talib, Kufah was the capital of the Caliphate. Over a thousand sahabies, including the 24 participants of the battle of Bedr inhabited Kufah. Their presence alone brought about the rise in interest in studying and understanding the tenants of faith among the citizens of Kufah. Most of the sahabies were transmitters of the Tradition of the Messenger s.w.s., or were a model of living his Sunnah thus passing it on to the next generation of Muslims – tabi’ins. From this generation, who listened to the Hadith and witnessed its practical living directly from the sahabies, Abu Hanifa received his learning. Historical sources note that there was hardly any muhaddis living in Kufa at the time that Abu Hanifa did not quote a Hadith from. As a result of this and because Abu Hanifa also stayed in Mecca and in Medina where he attended lectures and learned from the most eminent scholars in the region, some authors state that the number of the teachers of Abu Hanifa reaches 4000. Since it is impossible to account for all the teachers of Abu Hanifa, in this article we will only mention those who were amongst renowned imams of the time in the fields of fiqh, hadith, Tafseer and qiraat. We here bring details on the following teachers: Hammad bin Abi Sulayman, Amir Ash-Sha’bi, ‘Ata’ ibn Abi Rabah, Katadeh ibn Di’ameh Al-Basri, Amir ibn Dinar, Ibn Shihab az-Zuhri, Sulayman b. Mihran Al-A’mash, Abu Jafer Muhammad b. Ali b. Al-Husain, ‘Ikrime Abu Abdullah, Seleme b. Kuhail b. Husayn Al-Hadramiyy, Al-Hakem b. ‘Utejbeh, Nafi’ Abu Abdullah el-Medeni, Abu Az-Zubejr el-Meki Muhamed bin Muslim, Hisham ibn ‘Urva ibn Az-Zubejr and Abdur – Rahman ibn Hurmuz Al-A’raj.

Imam Ebu Hanife – Život

Author(s): Zehra Alispahić / Language(s): Bosnian Issue: 90/2022

His full name is Nu’man ibn Thābit ibn Zūtā ibn Merzubān el-Kūfi. Throughout the history known as Abu Hanīfah or Imam e Azam- the greatest imām. Historians led long debates regarding his origin, place and time of his birth and death, however, most scholars agree that his ancestors were Persians, related to sahabi Salman Al-Farsi; that he was born in Kufa in the year 80 Hijri (699 AD). He was the only child of a rich and respectable merchant family of Thābit ibn Zūtā ibn Merzubān el-Kūfi. In his early childhood, he became a hafiz-ul-Qr’an, learning qira’at versions from imām Asim ibn Bahdal, and he mastered grammar, syntax, poetry and literature. At the age of twenty-two, encouraged by Esh-Shabi, a renowned scholar of the time who recognized Abu Hanifah’s sharpness of mind and intelligence, he joined the learning circles (halqah). His intellectual and scholarly growth and ripening were marked and determined by Hammad ibn Abi Suleyman from whom he studied for full eighteen years. The sources, however, report that the imam studied before around 4000 different teachers amongst whom were the most renowned scholars of the Tabeen generation in Kufa, Basra, Makah and Medina. His brilliant mind, eloquence, truthfulness and scholarship were accompanied by modesty, devotion, determination and dignity. It is reported that he was handsome and well-dressed and that he always used the best fragrances. Besides the brilliant mind and pleasant appeal, Abu Hanīfah was known for his good Islamic akhlaq and piety. He was a great scholar who did not live on his learning, but with his endeavours and heard-working as a successful merchant he supported learning, students and took care of his teachers. This article presents some fragments of Abu Hanīfah’s biography regarding his origin, birth, childhood, his departure to the better world, his physical characteristics as well as his path of spiritual and intellectual ripening.

Kurʼanski īǧāz o poslaniku Iljasu

Author(s): Muhamed Fazlović / Language(s): Bosnian Issue: 43/2022

The paper deals with the stylistic and narratological analysis of the Qur’anic narration about Prophet Ilyās in the light of certain commentary literature (tafsīr). The approach is based on a careful reading that observes linguistic structures, patterns and uses. The article begins with introductory considerations on Qur’an prophetology, which is not chronologically presented in the Islamic holy book. In the works of qaṣaṣ al-anbiyāʼ (tales of the prophets), the Qur’anic exegetes tried to chronologically present the history of the world as sacred history. Such narrations usually begin with the creation of man and end with Muḥammad, the historical age of the author of the work, or the eschaton. Allah’s speech about the messengers is narrative in nature and, in terms of the scope of expressiveness, it is in the form of concise (īǧāz) and extensive (iṭnāb) sayings about the messengers of God. The article concludes with some comments on the style and composition of the Ilyās narrative. The story of Ilyās is narrated in a concise manner. He belongs to the category of prophets about whom God spoke in the Qur’an. He is mentioned three times in the Qur’an. In the 37th sūra (Rows/aṣ-Ṣāffāt) he was called a „messenger” with a monotheistic mission to the people of the idolatrous cult of Baʻl spread over a wider area of the ancient Near East.

PRIJEVOD RASPRAVE MEHMEDA HANDŽIĆA al-Ḥaqq aṣ-ṣaḥīḥ fī iṯbāt nuzūl sayyidinā al-Masīḥ „Autentična istina u utvrđivanju dolaska našeg odličnika al-Masīḥaˮ

Author(s): Enes Karić / Language(s): Bosnian Issue: 43/2022

In this manuscript, the author Mehmed Handžić deals with the subject of clear confirmation (al-iṯbāt) of the descent or arrival of Isā al-Masīh in the end times, namely before the Day of Judgment. The author presented his discourse in three sections. Firstly, the evidence of the descent of Isā al-Masīh in the Qur’an; secondly, the evidence of it in the messenger’s traditions (aḥādīth), as well as the argumentation (al-istidlāl) in support of the descent of Isā in the Sunnah itself; and thirdly, dealing with the descent of Isā al-Masīh by a clear consensus (al-igmā) of the Muslim community or Ummah.

Ebû Ya‘lâ el-Ferrâ’nın Tenzîhü Mu‘âviye’si Bağlamında Hanbelî Geleneğin Muâviye’ye Bakışı

Author(s): İsa KOÇ / Language(s): Turkish Issue: 48/2023

The events that took place among the Muslims after the death of the Prophet Muhammad brought along discussions, either collectively or in particular about the names who took the lead in these events. It is seen that the sects make different evaluations such as that all those who participated in these wars are infidels, that these issues should not be talked about, and that both sides have come to a decision based on their jurisprudence. Mu‘āwiya is among the names on which many evaluations are made about him with his power struggle with ‘Alī, his later caliphate and his activities in this period. The sects and their followers that emerged in Islamic thought have had different opinions about Mu‘āwiya and have shown a tendency to one side on these issues. Hanbalism, one of the sects of early Islamic thought with its theological dimension, deserves to be emphasized with its approaches to Mu‘āwiya. In this study, it is aimed to determine the ideas of the Hanbalī sect about Mu‘āwiya and the reasons for their adoption. It is seen that the tension between Sunnism and Shī‘ism thought and Shiites living in Baghdad, have affected the Hanbalī sect’s approaches to Mu‘āwiya. The sect’s followers, wrote works about Mu‘āwiya from early times, gave importance to this issue. Abū Ya‘lā al-Farrā, by the book titled Tanzīh Mu‘āwiya, created one of the most important classics of this subject. Taking the work of Abū Ya‘lā al-Farrā’s called Tanzīh Mu‘āwiya into the center, the presentation of the general picture of the Hanbalī sect’s thoughts on this subject; has been made in the context of the situation in the Islamic world, the policies of the states in power and the sects (Shī‘ism-Ash‘arism-Yazidism) with which the Hanbalīs have relations. In particular, the manuscript containing the work of Abū Ya‘lā el-Farrā, together with the other works in it, offers the opportunity to make essential evaluations in the context of the relationship between Hanbalism and Yazidism. The ideas of the Hanbalīs about Mu‘āwiya also necessitate taking into account issues such as the opinions about ‘Alī, the battles of the Jamal and Siffin, and the order of virtue among the companions.

Ḫulâṣatü siyeri seyyidi’l-beşer Örneğinde Muhibbüddin et-Taberî ve Siyer Yazıcılığı

Author(s): Ahmet DUMAN / Language(s): Turkish Issue: 49/2023

The life of Prophet Muhammad has always drawn people's attention, including the companions and Muslims in later periods up until today. From the early periods onwards, Muslims have endeavored to learn and teach the Sīra of Prophet Muhammad, and attempted to write works on it. As a result of these efforts, the first works have emerged. Especially starting from the Abbasid period, the number of written works on the life of the Prophet Muhammad, known as Sīra, has increased, and during the Mamluk period, the number of authored works has significantly multiplied. In addition, with the increase in the number of written works and the expansion of their topics, the volumes of the authored works have also increased. The increase in the number of works and the scholarly debates on the chain of narrators and the subject matter have brought some difficulties for readers. For this and similar reasons, authors have sometimes rewritten their extensive works in a concise and brief manner, and sometimes they have written independent concise works. The number of concise Sīra works focusing on the life of Prophet Muhammad increased during the Mamluk period. One of the scholars who contributed to the Sīra field with his work, Khulāṣat siyar sayyid al-bashar, was Muḥibb al-Dīn al-Ṭabarī. al-Ṭabarī, who wrote works in different fields of knowledge, grew up in a scholarly family in Mecca, received education from important scholars, and also made a name for himself with his students. The author has approached the life of Prophet Muhammad in a concise and comprehensive manner through his work titled Khulāṣat siyar from various aspects. The author has approached the life of Prophet Muhammad in a concise and comprehensive manner through his work titled Khulāṣat siyar from various aspects. The lack of any study on this work of the author, especially in the field of Sîra, has been identified as a deficiency. In addition, it is important to identify and reintroduce the lives and works of individuals who have served people through various important roles and guided society with their works, and to determine their contributions to the field. Therefore, this study aims to introduce al-Ṭabarī, an important scholar of his time, and to reveal his personality, scholarly background, and contributions to the field. The author, who had various works on Prophet Muhammad and his family, wrote an original work within the framework of his own intellectual life in Khulāṣat siyar, without quoting from his other works and including different narrations. In this study, Khulāṣat siyar will be examined in terms of its methodology, content, and sources. Additionally, the author's view of Prophet Muhammad and his contribution to the field of Sīra will be evaluated.

el-Envâru’l-ilâhiyye Adlı Eseri Bağlamında Şemseddin es-Semerkandî’nin Kelamî Görüşleri

Author(s): Selami Yanmaz,Bilal Taşkın / Language(s): Turkish Issue: 49/2023

Since its emergence, kalām (theology), which has developed by renewing itself according to current discussion topics, has aimed to produce solutions for many theological problems that have emerged during its development. In line with this aim, many scholars from the early periods of Islam have written extensive or summarized works dealing with all or some of the problems of faith. The method called "philosophical kalām", which developed after Fakhr al-Dīn al-Rāzī and discussed the problems within the philosophical tradition from a religious point of view, also emerged for this purpose. Although this method was originally initiated by Ash‘arite theologians, it was later adopted and continued by Māturīdī theologians. Shams al-Dīn al-Samarqandī was among the Māturīdī theologians who composed works according to this new method. Samarqandī wrote three basic theological texts according to this method. These are his al-Sahāif al-ilāhiyya, al-Anwār al-Ilāhiyya, and al-Mu‘takadāt. The latter two works differ from the former and from other post-Rāzī theological texts in their content. These two works, which examine the basic concepts and issues of logic, debate, and theology, have an original systematic. In addition, in the work, al-Samarqandī put forward his own views on many issues such as the definition of the concept of existence, divine attributes, tawhīd (unity), name-definite (ism-musammā), the issue of beshā’ir al-nubuwwa (indications of prophethood), the increase and decrease of faith, the husn-qubh (good-evil) and tafdīl (the primacy of the first generations). For example, in the division of divine attributes, he differs from the Māturīdī school by preferring a different division in the form of essential (haqīqī) and secondary (idāfī) attributes. Again, for example, it can be mentioned in this context that he prefers goodness and evil to be zātī (intrinsic), wasfī (qualitative) or i‘tibārī (relative) in the matter of husn and qubh, and that he adopts a different opinion than the general opinion in the matter of tafdīl. This study aims to identify and analyze Samarqandī’s original theological evaluations in his work al-Anwār. However, for this purpose, not only Samarqandī's al-Anwār, but also his other theological works and the texts written by pre-Samarqandī theologians were consulted.

İbn Âbidîn’in Vehhâbîler Hakkındaki Görüşlerinin Hind Alt Kıtası Hanefilerine Etkisi

Author(s): Adem Arıkan / Language(s): Turkish Issue: 49/2023

Hanafī scholar Muhammad Amīn Ibn Ābidīn (1198-1252/1784-1836) witnessed important developments for the history of the Wahhābis during his lifetime. Wahhābis captured the Hijaz. However, the governor of Egypt Kavalalı Muhammad ‘Ali Pasha and his sons Tosun Pasha and Ibrahim Pasha took back the Hijaz and abolished the first Saudi government established by the Wahhābis. Ibn Ābidīn in his work Radd al-Muhtār considers the Wahhābis as the rebels who rebelled against the state. He sees them as Kharijites who rebelled against Caliph Ali, andhe refers to them as “Kharijites in our time”. According to Ibn Ābidīn, Wahhābis accept the Hanbali school. However, they believe that only they are Muslims, and consider their opponents as polytheists. They consider it permissible to kill members of Ahl al-Sunnah. Hanafī sects that emerged recently in the Indian subcontinent criticized the Wahhābis Ahmad Rizā Han Barelvi/Barelwi (1272-1340/1856-1921), the founder of the Barelvi community, is a Hanafī Māturīdī and Sufi known for his anti-Wahhābi stance. Barelvi accuses the Deobandis, who are Hanafī Māturīdī and Sufis like himself, of being Wahhābis. Deobandi scholar Khalīl Ahmad Sahāranpūrī (1269-1346/1852-1927) evaluates the Wahhabis as Kharijites by quoting the statements of Ibn Ābidīn and rejects the Wahhābi attribution made to them. These statements of Sahāranpūrī were also confirmed by the prominent Deobandi scholars of the period. Being anti-Wahhabi does not mean being pro-Ottoman. The caliphate view of the Barelvis, who did not see the Ottoman caliphate as legitimate because they were not from the Quraysh generation, is in line with the caliphate claim of Sharif Hussein, who would agree with the British and rebel against the Ottomans with the claim of caliphate. Sharifs also fought against the Wahhābis. Deobandis rejected Sharif Hussein’s claim to caliphate and continued to support the Ottoman caliphate. In this study, the views of these two Hanafī schools on Wahhābism are discussed by establishing their relationship with the historical developments in the region.

Değişen Otoriteler: Sünnî ve Şiî Halkalarda Müşterek Nakledilen Bir Rivayetin İncelemesi

Author(s): Ayşe Nur Duman / Language(s): Turkish Issue: 1/2023

Common narrations in Sunnī and Shī’ite literature are an important source that provide information about the early periods of hadīth history. Because, when the information in the ta’rīkh, tabakāt and rijāl books of Ahl alsunnah and Shī’a about the narrators in the isnāds of these hadīths is researched, the following conclusion is reached: The circle of a hadīth scholar in the 2nd/8nd century is open to the participation of narrators with both Sunnī and Shī’ite tendencies. The isnāds of common narrations also give information about when, where and through which transmitters they were transferred from one school of hadīth circle to another. However, the texts of the common narrations also carry traces of main debates between the Ahl al-sunnah and Shī’a. In addition, the texts of the common narrations give an idea about the debates and crises experienced in the formative period of Shī’a’s sectarian views. Therefore, it’s possible to obtain information about how these narrations changed during and after transmission between the Sunnī and Shī’ite circles, based on their texts. The hadīth, which is the subject of this article and whose text contains meaningful differences, “The essence of Islām is prayer, its branch zakāt and its peak is djihād in the way of Allah” is a common narration with these characteristics. Because this hadīth is narrated in Sunnī sources during a conversation between the Prophet Muhammad and Mu’ādh b. Djabal. But, in Shī’ite sources this hadīth is reported during a talk of Muhammad al- Bākir and Dja’far al-Sādik with his companions. In addition, there is another text of this hadīth in the Shī’ite literature that doesn’t come in the form of dialogue. But, in this hadīth Mu’ādh’s name isn’t explicitly mentioned and he is referred to as “a man”. The differences between the texts of Sunnī and Shī’ite narrations raise the following questions: Could it be that the Shī’ite narrators changed the speech of the Prophet with Mu’ādh as a dialogue between the imām and his companion? Just like the Prophet, did al-Bākir and al-Sādik have a similar conservation with their companions? What is the probability that the narration referred to as “a man” instead of Mu’ādh, due to the negative attitude of the Shī’a towards the Companions? Therefore, the aim of this article is to determine the transition process of this narration between Sunnī and Shī’ite circles and how meaningful changes in its text occurred. For this, information is given about the isnāds and texts of the hadīth in the Shī’ite and Sunnī literature, respectively. The narrators of the hadīth in Sunnī and Shī’ite isnāds have been researched from the ta’rīkh, tabakāt and rijāl works of two schools. Thus, it has been determined whether the narrators in the Shī’ite isnāds are related to the Ahl al-hadīth circles, whether the people in the Sunnī chains also adopt Shī’ite views and what their connections are with the narrators or hadīth circles of the Shī’a. As a result, it has been seen that this narration has gained fame in the hadīth circles in Kūfa since the beginning of the 2nd/8th century. It has been understood the narrators in the Shī’ite isnāds are not related to the Ahl al-Hadīth circles and that Suleymān b. Khālid and Abdullah b. Musqān in the Shī’ite isnāds played a role in the transmission of this hadīth as a conservation between the imām and his companions. On the other hand, the reason why Muādh’s name is left ambiguous as “a man” is that Shī’a position him as an anti-Ahl al-bayt Companion. It has also been determined that the narrators, who have intense contact with Shī’ite hadīth circles in the Sunnī isnāds, played a role in the transmission of this narration to the Shī’ite narrators.