Authentic Sayings Research Articles

U-5 The research analysis of the merits, methodology and bibliography of al-bidayah walnihaya li-ibne kathir

In this article, the features of Al-Bida'at wa Al-Nahayat witten by Ibne Kathir , its methodology and sources have been analyzed. The study of "Beginning and End" suggests that you wanted to compile Islamic history in the light of authentic hadiths. This is because the deep color of the hadith can be seen from the beginning to the end of his history in "Al-Bida'at wa Al-Nahayat". The collections of hadith which you have used in composing this book. They are mentioned below. The beginning and the end of Imam Ibn Katheer is the city of horizons and authoritative work which has been published many times in fourteen volumes from Cairo Beirut Dar Yar. Authentic history, reliable biography of the prophets, a collection of hadiths and relics and the source of the wise. The greatest and most important feature of this book is its authenticity. The author has made the source of the authentic sayings of the Qur'an and Sunnah and the scholars and the Moorkhin and has tried his best to avoid false traditions and Israeli superstitions and biased and unreliable sayings and he has been very successful in this. Another feature of it is its brevity and comprehensiveness. Unnecessary things are ignored but all the necessary and significant information is available.

Incompatible English Language Content of Global EFL Course Books and Textbooks from the Islamic Perspective

Abstract This paper aims at highlighting the pervasive trend in many global English-language-teaching course books/textbooks to favour including and propagating English language input or content which promotes a range of ideologies, actions, patterns of conduct, and life styles which are not permissible for a Muslim. These ideologies, actions, and life styles are prohibited for a Muslim by the rules set by the Qur’an and the Hadeeth (documented authentic sayings and deeds by Prophet Muhammad) which represent the primary sources of legislation for the Muslim individual and the Muslim nation at large. To highlight this trend, specific examples from several course books/ textbooks are provided. These examples consist of items, and excerpts from the course books/textbooks inspected for this purpose. The content of these items and excerpts is contrasted with the system of beliefs and actions approved by Islam as evidenced from the quotations from the Qur'an and the Hadeeth which are provided in the paper. The paper provides recommendations and suggestions for EFL professionals on how to handle this type of content in their classrooms.

The Scholarly Evaluation of Ahadi’th Prescribed for Secondary School Certificate Part-I

Islamic Studies is included as a compulsory subject in the Syllabi taught in Schools, Colleges and Universities of Pakistan. While preparing the prescribed courses intended for Islamic Studies (compulsory) special emphasis is placed on focusing the entire religion i.e Beliefs ,Worship, Ethics etc in the course. Translation and Tafsir of Qur’inic verses and Hadi’th is also made part of the curriculam. Along with the moderen education a student can also be informed about Islam , so that a young generation with a sound knowledge on all lines emerges from educational institutions to meet the future challenges. To achieve this goal great attention is paid to the preperation of the curricula by using experties in the field, but even then errors do ocure in the form of incorrect wording of the Ahadiths and inclusion of less authentic sayings of the holy prophet (SAW) which amounts to commiting a great sin by misguieding the youth regarding the factual position of the divine knowledge thus leaving the mind ill informed about their religion which might prove disastreous for the society in future as the young mind carries with him whatever he learns at school and his formative years. There is a great demand for judging the validity of the less authentic sayings of the holy prophet (SAW) and the need for passing them through research filters is being felt in the educational circles. The article under consideration here aims at probing into the details of the origin of the Ahadiths prescribed for the1st part of the Secondary School Certificate Course. Keywords: Ahadi’th, Text Book, Matric, Mustadrak, Ibn e Maja

Ibn Taymiyya as Exegete: Moses' Father-in-Law and the Messengers inSūrat Yā Sīn

This article contends that Ibn Taymiyya was not only a theologian and jurist, but also a Qur'anic exegete (mufassir). As a mufassir, Ibn Taymiyya began an important exegetical shift away from the Ashʿarī philological tradition to one that was more ḥadīth-based and relied on the traditions of the early community (salaf). However, by examining exegetical writings composed after his Muqaddima fī uṣūl al-tafsīr (‘Introduction to the Principles of tafsīr’), this article demonstrates that Ibn Taymiyya employs philology and Biblical material as hermeneutic tools. He draws on the Bible to argue that Moses’ father-in-law could not have been the Arab prophet Shuʿayb, as many exegetes had claimed, but rather the Biblical Jethro (Yathrā). The Bible clearly states that Moses’ father-in-law was Jethro which is in accordance with the authentic sayings of the companions and successors. Moreover, drawing on Biblical history, Ibn Taymiyya contends that the messengers of Sūrat Yā Sīn could not have been the Disciples of Jesus but rather prophets sent before the time of Christ. The messengers of Sūrat Yā Sīn were sent to a people who were destroyed because of their disbelief, while the Disciples were sent to Antioch which believed in their call. Thus, we see that Ibn Taymyya's exegetical engagements revolve around theology in seeking to better define prophecy.

Potential Antidepressant Constituents of Nigella sativa Seeds.

Background:Nigella sativa Linn. is well known seed in the Middle East, Asia, and the Far East as a natural remedy for many ailments and as a flavoring agent proclaimed medicinal usage dating back to the ancient Egyptians, Greeks, and Romans. An authentic saying of the Prophet Muhammad (Peace Be Upon Him) about black seed is also quoted in Al-Bukhari.Objective:This study was carried out to evaluate the antidepressant effect and isolate the potential antidepressant constituents of the polar extract of N. sativa seeds.Materials and Methods:The antidepressant effect was evaluated through the immobility duration in tail suspension and forced swim tests (FSTs). Albino mice were orally treated with N. sativa polar extract and its RP-18 column chromatography fractions (50 and 100 mg/kg,).Results:The polar extract and two of its sub-fractions were significantly able to decrease the immobility time of mice when subjected to both tail suspension and FSTs, the effects are comparable to standard drug (Sertraline, 5 mg/kg). However, these treatments did not affect the number of crossings and rearing in the open field test. Phytochemical investigation of the two active fractions led to the isolation of quercetin-3-O-α-L-rhamnopyranoside 1, quercetin-7-O-β-D-gluco- pyranoside 2, tauroside E 3, and sapindoside B as the potential antidepressant constituents.SUMMARY Phytochemical and biological evaluation the antidepressant constituents in Nigella sativa using the tail suspension and forced swim methods afforded the isolation and identification of quercetin-3-O-α-L rhamnopyranoside, quercetin-7-O-β-D gluco pyranoside, tauroside E, and sapindoside B as the potential antidepressant constituents in the polar extract of N. sativa. The isolated compounds were identified through extensive NMR analysis (1D, 2D, ESI MS). Abbreviations used: TST: Tail suspension test, FST: Forced swim test, OFT: An Open field test

Incompatible English Language Content Of Global EFL Course Books And Textbooks From The Islamic Perspective

Abstract This paper aims at highlighting the pervasive trend in many global English-language-teaching course books/textbooks to favour including and propagating English language input or content which promotes a range of ideologies, actions, patterns of conduct, and life styles which are not permissible for a Muslim. These ideologies, actions, and life styles are prohibited for a Muslim by the rules set by the Qur’an and the Hadeeth (documented authentic sayings and deeds by Prophet Muhammad) which represent the primary sources of legislation for the Muslim individual and the Muslim nation at large. To highlight this trend, specific examples from several course books/ textbooks are provided. These examples consist of items, and excerpts from the course books/textbooks inspected for this purpose. The content of these items and excerpts is contrasted with the system of beliefs and actions approved by Islam as evidenced from the quotations from the Qur'an and the Hadeeth which are provided in the paper. The paper provides recommendations and suggestions for EFL professionals on how to handle this type of content in their classrooms.

“I will never again drink of the fruit of the vine until…”: Last Supper and eschatological meal in Mc 14, 25

The logion on the “fruit of the vine” (Mc 14, 25) is most likely an authentic saying of Jesus that preserves track of a fervent expectation of the imminent irruption of the kingdom of God, and perhaps refers to a conception of the Eucharist as an anticipation of the eschatological banquet in the kingdom. It contrasts with the context of the narratives of “institution of the Eucharist”, which attest to a ritualization of the Eucharist as memorial of the Lord’s passion and meal for the intermediate time, “until he comes” (I Cor 11, 26). Mc 14, 25 remains extraneous to the Eucharistic anaphora and formulas of the ancient liturgies, while survives in millenarian contexts, such as expectation of an eschatological banquet with the risen Lord. This “materialistic” perspective was neutralized by the spiritualistic interpretation of Origen and gradually absorbed by the prevailing ecclesiological conception that the feast of the kingdom, in which you drink the new wine, is precisely the Eucharistic celebration of the church: the eschatological horizon appears thus profoundly changed.

Aphorisms of Jesus in John: An Illustrative Look at John 4.35

AbstractThis literary genre, the aphorism, finds full expression in the Gospel of John. Vestiges of the world of orality, these 'gems of illumination' invite intense reflection and response as they illuminate not only the literary landscape of the Gospel but also provide a lens for viewing the Jesus tradition in the Gospel of John. My work is indebted to the research of J.D. Crossan, author of In Fragments who has written the definitive work on the aphorisms of Jesus in the Synoptic Gospels. More explorative work, however, is needed for the aphorisms of Jesus with particular focus on John's Gospel. Although the aphorisms of Jesus in John were omitted in the database of authentic sayings of Jesus compiled by the members of the Jesus Seminar, might these lapidary gems be placed on the table once more for exploration? While I am confident that the Johannine aphorisms lead us through the narrative landscape of the Gospel and even reveal distinctive aspects of the community, is it possible that they might also provide at least a brief glimpse of Jesus? Using the agrarian aphorism of Jn 4.35 as a showcase illustration, this article proposes to identify the form and function of the Johannine aphorism; to investigate the authenticity of the saying in Jn 4.34-35 using established criteria of authenticity; and to suggest the often-overlooked criterion of orality is a most useful tool for continued exploration.

The Case of the Proselytizing Pharisees?—Matthew 23.15

AbstractThis essay examines Matthew 23.15 in the context of the debate concerning pre-Christian Jewish proselytizing activity amongst Gentiles. The study assesses the historical authenticity of the logion and examines the various positions for understanding its meaning. It then attempts to argue that Matthew 23.15 is an authentic saying of Jesus aimed at censuring a Pharisaic group for endeavouring to recruit Gentile adherents (God-fearers) to the cause of Jewish resistance against Rome. It concludes that the logion does not constitute evidence for the existence of a Jewish proselytizing mission.

THE SALAFI MOVEMENT IN JORDAN

Since the 1970s, the Salafi movement in Jordan has grown substantially. Today, Salafis are ubiquitous in every major city in the kingdom, and Salafi bookshops, lessons, and activities are common. The purpose of the movement is to institute religious behavior and practices that capture the purity of Islam, as understood by the salaf (early Companions of the Prophet). Salafis believe that because the salaf learned about Islam directly from the Prophet or those who knew him, they commanded a pure understanding of the religion. All decisions in life must therefore be based upon evidence from the Qur⊃an and sunna, as recorded in authentic sayings (had―iths) by the salaf. In instances where particular actions or behaviors were not sanctioned by the original sources of Islam, they are rejected as “not Muslim.” Those who strictly adhere to this religious understanding are considered Salafis.1

An Authentic Saying of Jesus in the Gospel of Thomas?

The Gospel of Thomas provides an important component in many recent portraits of Jesus as a non-eschatological sage. Various material is cited from Thomas, yet careful analysis of individual sayings and redactional layers is rare. This is particularly true of sayings without Synoptic attestation. Is it possible that Thomas contains authentic sayings not found in the NT? What methodological steps would be necessary to isolate such material? How would such sayings affect portraits of the historical Jesus? These issues are explored though analysis of Saying 82 of the Gospel of Thomas.

The Criterion of Coherence and the Randomness of Charisma: Poring Through Some Aporias in The Jesus Tradition

Many scholars employ a different kind of criterion of coherence from the standard, i.e., the criterion that Jesus’ authentic sayings hold together in a coherent whole; yet Jesus scholars differ regarding the nature of this coherence. When we then understand that Jesus was a charismatic leader of a new religious movement, and when we examine how such persons in general behave, we see the importance of randomness for charismatic leadership, and we understand that we cannot expect systematic coherence among the sayings of Jesus. Jesus may have said things that appear contradictory, but they will have enhanced his charismatic authority.

The Composition of Mark ix I

ERNST HAENCHEN'S brilliant essay Die Komposition von Mk viii 27-ix in this Journal (Vol. VI [1963], 8I-IO9) raises afresh the question of the origin of Mark ix I. HAENCHEN himself hints that he would regard it as a Markan composition, but does not go into the question of its origin in any detail. There have been a number of different viewpoints expressed recently in connection with the saying. W. G. KtUMMEL has argued that it is an authentic saying of Jesus 1), A. V6GTLE sees it as having been formed in the pre-Markan tradition from a genuine saying of Jesus referring to the destruction of the Temple, now found at Mark xiii 30 2), and a number of scholars regard it as a prophetic Trostwort in the face of the delay of the Parousia3). The present writer previously regarded it as an authentic Jesuswort 4) but further research has led him to a change of view. A study of the pericope Mark viii 27-ix I, under the tutelage of the Haenchen article, helps us to see that ix I serves a clear and definite purpose in terms of the pericope as a whole. The church for which Mark is writing has been warned that, as the way of the Master led to the cross, so may that of the disciple. Specifically, the church faces the threat of persecution, and the individual member must be prepared for the very real possibility of martyrdom.