Century Of Hijra Research Articles

E-11 Social Peace and Reform, the foremost contemporary need (In perspective of practical role of 1st century Hijri Muslim women)

Life cycle is started with a man and a woman. Women bring up the human beings,while children's care, home management and preparation of food have also been remained in their duties. Due to strong arms man can do hard task that a woman thinks beyond her limitations. Therefore, he has given high status but in the past, the status of women was very pitiable. So, man has deprived females for the basic rights, from which every human being must enjoy. Peace is called alternate of security. Thus a developed society comes into existence where there is a clear and harmonious relationship among entire its masses. Reformation is the name of correction. So, it must be in view that where Islam wants collective reform, it does not ignore person's correction but it declares that man's correction is truly a social reform. Hence the feminist part is called a spinal cord of society, if they participate to improve the work of reform, unite each other with the concept of every correction; the destination of our society will be closer. And then, in reality, the society will become a real model of peace. Thus it can be called a peaceful and reformed society. In this article, contemporary needs relating to Muslim women in peace and reform will be highlighted in the light of Muslim women’s role of 1st century Hijra.

Http://habibiaislamicus.com/index.php/hirj/article/view/150

Hafiz Ibne Kathir (R.A….) was a scholar of the 8th century of Hijra. He had command over many sciences of the Islamic studies, like:Quran, Hadith, fiqh, Seerat and history. He was a prolific writer and left a number of books which are used in the Islamic world as reference books. He wrote an exegsis of the Holy Quran and named it; Tafseer-ul-Quran el Azeem (commonly known as Tafseer Ibne Kathir) One of his books; Al-Fusul Fi Ekhtisare Seerat Al-Rasool is one of his book about the life of the Holy Prophet Muhammad (SAW). The book is spread over four hundred pages. The writer divided it into two sections. The first part contains discussions on the Seerat of the Holy Prophet (SAW) and the battles which he fought for the sake of Islam commonly known as Maghazi. The second part contains discussion on the lifestyle, habits and the reasons of the Prophethood. The unique style of Ibne Kathir, in this book is that the writer extracts jurisprudential aspect from the life of the Holy Prophet (SAW). The writer explains all these with the help of the Holy Quran and the authentic sources of Seerat. The writer has tried his level best to bring only authentic narrations. If the views of scholars are different about the date and location of any event, Ibne kathir himself do research and tried to prove certain facts in the light of logic. And many scholars admit his logic follow it. A few of the narrations coated by Ibne kathir are weak in a sense but they are very short in counting. Because of this style, many scholars have coated Ibne kathir in the field of Seerat. This research paper discusses the unique and scholarly style of Ibne kathir and also discusses the methodology of Ibne kathir adopted by him in his book.

Âyetler Arası Münasebet Meselesinin Tefsirlere Yansımasının Tarihî Kökenine Yönelik Bir Sorgulama: Tefsîru Mukâtil Örneği

Âyetlerin Mushaf tertibinin tevkîfî olduğu yönündeki icmâ, yalnızca tilavette dikkate alınan bir husus olarak kalmamış, âyetler arası anlam-bağlam ilişkisi de yine bahsi geçen kabul temelinde dikkate alınmıştır. Bu bağlamda zamanla âyetler (ve sûreler) arası münasebet meselesinin yorum sürecinde başat rol oynadığı tefsirler ortaya çıkmaya başlamıştır. Klasik ulûmü’l-Kur’ân kaynakları ve konu bağlamında öne çıkan çalışmalarda, hicrî 5-6. yüzyıldan önce tefsirlerde âyetler arası münasebeti nazarıdikkate alan okumaların başlamadığı belirtilmektedir. Oysa çok daha erken dönemlerden itibaren teşekkül etmeye başlayan ve Mushaf tertibini esas alan tefsirler dikkatli incelendiğinde, bunlar arasında da âyetler arası münasebeti hesaba katan tespitlere tanık olunmaktadır. Örneğin, günümüze ulaşan en eski tam tefsir olan Tefsîru Mukâtil’e göz atıldığında bu husus açık bir biçimde ortaya çıkmaktadır. Mukâtil, tefsirinde münasebet kaygısını açıkça beyân eden “tenâsüb”, “tenâsuk” gibi terimlere başvurmasa da Zemahşerî ve Râzî tefsirlerinde görülen bazı âyetler arası irtibatlandırmaların onun eserinde de mevcudiyeti dikkat çekmektedir. Bu tespit, münasebet ilminin tefsirlere yansımasına ilişkin sorgulamanın daha erken dönemlerden başlatılmasını gerekli kılmaktadır.

موقف الحوثيين من عقائد المعتزلة، دراسة تحليلية نقدية

مما لاشک فيه من تأثر الزيدية المتأخرين بعقائد المعتزلة التي دخلت اليمن في القرن الثالث الهجري ، ولقد کان لهذا الأمر أثره الواضح في العديد من مسائل الإيمان عند الحوثية ـ فهدفت هذه الدراسة إلى تحرير رأي الحوثيين الفکري في فرقة المعتزلة وتراثهم، حيث إنهم قاموا بذمهم أحيانا ومدحهم أحيانا أخرى ،وتحدثوا عن غرورهم وازدرائهم لأهل البيت ، وجعلوا عقائد المعتزلة هي أحد الأسباب – بل من أسوئها - التي آلت بالواقع السيئ الذي ألم بالزيديين، وقد تم نقد ذلک الموقف تاريخيا وواقعيا، واستخدم الباحث المنهج الوصفي والتحليلي والنقدي، وقد توصل البحث إلى عدة نتائج من أهمها. 1-تناقض الحوثيين في موقفهم من فرقة المعتزلة ، حيث کان بين المدح والذم. 2-إثبات شهادة الحوثيين بتأثير المعتزلة على الزيدية المتأخرين. 3-دافع بدر الدين الحوثي عن عقائد المعتزلة ، واستشهد في تفسيره الموسوم ب( التيسير في التفسير) بالکثير من تفسير الزمخشري المعتزلي، ورصد البحث له تسعة نقول عنه، في المائة الأولي فقط من تفسير سورة البقرة. 4-أظهر البحث الاتجاه العقلاني لدى الحوثيين، مشابهين للمعتزلة ، وذلک بردهم بعض الأحاديث الصحيحة الثابتة بدعوى عدم موافقتها للمعقول. Abstract : There is no doubt that zaydiya was influenced by the doctrines of Mu'tazila which entered Yemen in the third hijri century. And this has had a clear impact on many issues of faith in Houthi people. This study has been aimed at liberating the intellectual opinion of the houthis in the Mu'tazila and their heritage. They sometimes executed them and sometimes praised them, and they spoke of their arrogance and contempt to the people of the house. They made the doctrines of the Mu'tazila one of the reasons, it is the worst, which resulted the bad affected the zaydias. This position has been criticized historically and realistically. The researcher used the descriptive and analytical and critical approach. The research has reached several results, the most important of which are: 1-The Houthis contradict their attitude towards the Mu'tazila which was between praise and vilification. 2-The Houthis provided that Mu'tazila has been influenced on the doctrines of Zaydiya . 3-Badr El Din Al Houthi defended about the doctrines of Mu'tazila and he said in his interpretation ( facilitation in interpretation ) with a lot of explanation from Al – Zamashari Al –Mu'tazaili , the research monitored him nine, which we say only first percent of the interpretation of Surat Al – Baqara. 4-The research showed the rational attitude of the Houthis similar to the Mu'tazila by returning some valid authentic hadith on the pretext of their disapproval of the reasonable key words: Houthis - Mu'tazilah - Aqidah - Shi'a – Zaidi.

WHEN WAS AL MUWATTA’ COMPILED?

Bu çalışmada, hicrî ikinci asır hadis-fıkıh literatürünün öne çıkan eserlerinden Mâlik’in Muvatta’ının ne zaman telif edilmeye başlandığı ve bir kitap olarak ilk ortaya çıkış tarihi ele alınmaktadır. İbadet ve muamelat dışında inanç ve ahlak gibi muhtelif konuları da ele alan ilk eserler arasındaki Muvatta’ın ortaya çıkışında bireysel, ilmî, siyasi ve sosyal etkenlerin payı vardır. Kapsamlı hadis eserlerine geçişin yaşandığı hicrî ikinci asırda Medine’de yazılan Muvatta’ın telifinin başlangıç ve bitiş zamanının belirlenmesi, hadis tarihinin oluşum süreci, kitap yazım aşamaları ve ilk konulu tasniflerin ortaya çıkışıyla ilgili süreçleri tespit açısından önem arz etmektedir. Zira Muvatta’ın telif vaktiyle ilgili ortaya atılan görüşlerin birçoğu derinlemesine bir araştırmaya dayanmamaktadır. Diğerlerinden farklı olarak bu makale, konuyu ilk hadis kitaplarının ortaya çıkışına yönelik değerlendirmeler, Mâlik’in halife Mansûr ile görüşmeleri, Abdülazîz el-Mâcişûn’un eserini görme zamanı ve eserin ilk rivayet edilme tarihi gibi farklı yönlerden bütünsel ve eleştirel bir bakış açısıyla ele almıştır.

Perkembangan dan Kesahihan Hadis Dari Awal Islam Hingga Zaman Post Truth

The Post Truth era has made truth relative from a personal point of view not based on scientific facts. Freedom of information access makes the quality not proportional to the existing quantity. This relative truth has implications for the development of hadith which has been consumed by Muslim World in general. From the historical point of view, the modification of the hadith is inseparable from the interests of three Islamic thought orientations, namely Syiah, Ahlusunnah Wal Jamaah and Khawarij. The purpose of this study is to map the history of the development of the hadith from the time of the Prophet Muhammad and how the truth of the traditions used by the community from the time of the Prophet Muhammad to the Post Truth era. The results of this study indicate that the distribution of hadith originated in the early days of Islam, but not in official writing. Then came the official codification period in the caliph Umar bin Abdul Aziz II century Hijri. In the next period the hadith is recorded in the form of books and in the global era the hadith has been in the form of a website to the implications that can be used through smartphones. But in terms of the truth of the hadith in the Post Truth Era is still influenced by the interests of related parties so that the truth must be reviewed. Seeing the many uses of hadith in accordance with the wishes of the stakeholders. The interests are in the form of political interests and the interests of content providers with commercial purposes in various forms such as applications, dissemination on social media.

SKEPTISISME KEOTENTIKAN HADITS DALAM PERSPEKTIF ORIENTALIS

Tulisan ini menjelaskan hadits dalam perspektif orientalis. Kajianya terhadap hadits dalam toerinya dikenal dengan istilah Teori projecting back yang menyatakan bahwa, hadits bukanlah berasal dari Nabi melainkan jalur periwayatan yang dilakukan para sahabat secara kesewenangan setelah abad ke-2 Hijriah. Secara spesipik kajian ini bertujuan untuk menganalisis bagian- bagian yang dianggap sebagai point penting diantaranya.: Pertama, konsep dasar teori projecting back. Kedua, analisis metodologi schacht teradap sunnah. Ketiga. menelusuri jalur periwayatan schacht dalam teori Comon Link. Keempat, kontribusi pemikiran muslim untuk mempertahankan keotentikan sebuah hadits. Terkait kritik hadits yang dilakukan josep Schact, maka hal yang dibutuhkan dalam kajian ini adalah pendekatan study literatur untuk menelusuri teori melalui hasil analisis dari berbagai refrensi dijadikan sebagai bahan rujukan untuk mengetahui sejauhmana kritikan hadits yang dilakukan oleh orientalis yang bersikap skeptisisme terhadap keotentikan sebuah hadits. Sehingga pada kesimpulanya hadits bukanlah Qaul Nabi melainkan hasil yang diproyeksikan para sahabat.

The punishment of a Muslim blasphemer (In the context of Ibne-Abidin's opinion

Ibne-Abidin (1198–1252 AH / 1783–1836 CE) is one of the most prominent Jurist and Islamic scholar in the 13th century Hijri and his most valuable work in this regard is his 32 papers. He discussed in the light of Quran and Sunnah varius points and principles regarding blasphemy of prophet (PBUH) in the 15th paper. This research article will highlight Ibne Abidin opinion about Muslim blasphemer, his point of wieve on the blasphemer punishment and the main cause of this penalty. The research will further alaborate and analyse the opinion of Ibne Abidin on the repentence of muslim blasphmere and his arguments keeping in wieve the work of authentic scholars on the above mentioned topics.

BAQILLANI AND HIS METHODOLOGICAL WORK, AT-TAQRIB WA AL-IRSHAD AS-SAGHIR

H. II. Asırda tesîs edilmeye ve ürünlerini vermeye başlayan fıkıh usûlü Şâfiî’nin er-Risâle isimli eserinden sonra yaklaşık h. IV. asra kadar sahada çok güçlü olan bir eser vermemiştir. Yapılan çalışmalar daha ziyade bu eser çerçevesinde şekillenmiştir. Ancak h. IV.asra gelindiğinde alana ait esas teliflerin verildiği gelişim dönemine girilmiştir. Söz konusu gelişim döneminin en önemli kabul edilen ilk eserlerinden birisi Bâkıllânî’nin et-Takrîb ve’l-irşâd adlı eseridir. Müellifin yaşadığı dönemde Hanefî, Şafi‘î ve Mutezile usûlüne dair ilk örnekler telif edilmiş ve bu anlamda ciddi tartışmalar ortaya çıkmıştır. Özellikle kelâm sahasına dair olan görüş farklılıkları söz konusu tartışmaların temelini oluşturmuştur. Bâkıllânî’nin de Eş’arî kelâmının sistemleşmesinde etkili olan bir isim ve kelâma olan vukufiyetiyle ön planda olması ve eserinde husun-kübûh, Kur’ân’ın mahlûk olup olmadığı, Hz. Peygamber’in mucizleri gibi kelâmî konuların da bulunmuş olması bu durumun en önemli göstergelerindendir. Kelâma dair hâkimiyetini fıkıh usûlüne de yansıtan Bâkıllânî söz konusu usûl eserini, kelâm ilmi ekseninde telif etmiş ve konuları döneminde vuku bulan dil tartışmaları merkezinde işlemiştir. Söz konusu dil tartışmaları çerçevesinde umûm, husûs ve vakf ekolleri ortaya çıkmış bu bağlamda müellif lafzın delâleti konusunda bir karine bulununcaya kadar tevakkuf edilmesi gerektiğini savunan vakf ekolünü temsil eden bir yöntem benimsemiştir. İtikâdî olarak Eş’arî olan Bâkıllânî fıkhî düşünce olarak Mâlikî Mezhebine müntesip olmuştur. Tamamı elimize ulaşmayan et-Takrîb’in geri kalan konuları Cüveynî’nin eser üzerine yazdığı et-Telhîs isimli muhtasâr vasıtasıyla günümüze ulaşmıştır. Müellifîn fıkıh usûlünü mütekellimîn yöntemine dayalı olarak ele aldığı eser kendinden sonraki birçok usûlcüyü etkilemiştir. Zira O, kendinden önceki mevcut olan usûl eserlerinde bulunmayan birçok usûl konusunu ilk ele alan bir isimdir. Mütekellimîn yönteminde günümüze ulaşan en kapsamlı ve sistemli telif olarak kabul edilen bu eser üzerinde pek çalışma yapılmamıştır. Mâlikî mezhebine müntesip olmasına rağmen daha ziyâde Cüveynî ve Gazzâlî gibi Şâfiî mezhebinin önde gelen usûlcülerine kaynaklık etmiş bu eserin usûl ilmi bakımından yeterince değerlendirilmediği görülmektedir. Şâfiî usûlcüler yanında Bâcî ve Karâfî gibi mezhebin usûl ilmi açısından öncü olan simâları yanında Hanbelî usûlcülerinin de istifâde ettiği bir eserdir. Bu bağlamda çalışmada Bâkıllânî’nin Mâlikî usûl ilminin gelişim dönemine nasıl bir katkı sağladığı, ilk defa hangi usûl konularının O’nun tarafından ele alındığı ve kendisinden sonra gelen ulemâyı ne boyutta etkilediği ortaya konacaktır.

The location of the visualization at the Diamond Record

abu Muhammad al-Sijlmassi, who lived in Morocco in the late seventh Hijri century (7 AH), considered as one of the greatest pioneers Moroccan rhetorical school ,he was creative as he wrote his book tagged (The adorable Inclination in gendering methods of prose) In AH 704 / AD 1304. (The adorable Inclination) 'is an innovative and serious book in criticism and rhetoric from a philosophical and logical point of view, in which Al Sijilmassi employed the mind, taste and culture between Arabic and Greek in the critical and rhetorical lesson, and came up with a new approach that is more understanding of Aristotelian theories in criticism and rhetoric. The aim of this study was to show the distinctive features of the book of the Inclination through a review of the most important of the topics classified by Al Sijlmassi under the science of the rhetoric - especially mentioning those related to poetry and capillarity and the main elements that Al Sijlmassi sees are the real components the capillarity of poetry and art and it`s beauty, where this was a reality In a type of (imagination) more than all other types, and therefore our study came to the gender of imagination more detailed and broaden than the rest of the genders of the book; because imagination is the subject of poetic formation, and this is field of our study. We did not forget to also observe any other species that may be a catalyst in the formation of poetry, occurred in a section other than the section of imagination, so the methodology of this study began with a quick view of the era of Al Sijlmassi and a brief on his biography, and his thought about the development of rhetoric in his time. Then we presented in the second section some of the features of the book and the new of Al Sijlmassi, which distinguish him, before we get to the third section, as soon as we enter it we get in his world and we begin our tour in it and what he inundates about the subject of imagination, which is our main subject of this study. It was found through the brief research that Al Sijlmassi is a pioneer in the field of criticism, rhetoric and literary theorem, resulted from the deep thought and deepening of the culture of both Arabic and Greek, as we have seen his progress in his vision of poetry and capillarity components, and the importance of providing imagination before anything else, so that poetry to be a Complete and vibrant living being. As we conclude from our study of the types of rhetoric Al Sijlmassi has, he monitored a lot of important pillars that revives the words and sentences and versification and transmit poetic blood in it, and thus create to the recipient pleasure, emotion and provocation. Finally, we hope that we have succeeded as much as our humble effort in going through a giant book!

Studi Eksistensi Hukum Islam pada Peraturan Daerah di Sulawesi Selatan

Islamic law existed in Indonesia in the 7th century AD or the first century Hijri. This is in line with the entry and development of Islam in Indonesia, whereas previously Indonesians embraced animism, dynamism and Hindu-Buddhist beliefs which were very far from Islamic values. The development of Islamic Law in Indonesia continues to experience development in all regions in the archipelago, including has spread in South Sulawesi, so that the values ​​or rules of Islam have colored all aspects of community life in South Sulawesi. Based on the results of the literature study, the development of Islamic law in South Sulawesi began since Islam was officially accepted by King Gowa-Tallo on Friday night, September 22, 1605 AD The first king to accept Islam on that day was a king from Tallo named I Malingkaang Daeng Mannyonri , the king then changed his name to Sultan Abdullah Awwalul Islam. In line with the long course of time the development of Islamic law is increasingly showing its existence through the birth of the "Islamic Sharia Enforcement Preparation Committee" (KPPSI) which was inaugurated on April 15, 2001 AD at the al-Markaz al-Islami Mosque in Makassar and various official regulations issued by the provincial, district and village level governments.

Al-Rasm al-'Uthmānī fī al-Muṣḥaf al-mi‘yārī al-Indūnīsī ‘inda al-Dānī wa Abī Dāwud

This article aims to find a scientific argument for the differences in rasm ‘Uthmānī between Indonesian’s muṣḥaf and Madinah’s muṣḥaf. Some people claim that rasm ‘Uthmānī of the Madinah’s muṣḥaf is the most proper compared to the Indonesian’s muṣḥaf. Through the comparison of the differences in both muṣḥafs based on the two books of al-Muqni‘ by al-Dānī and Mukhtaṣar al-tabyīn by Abū Dāwud Sulaymān, both have basics of similarity. The difference in the writing of rasm ‘Uthmānī in the Indonesian’s muṣḥaf and the Madinah’s muṣḥaf in general only lies in the difference in their affiliation in the two major schools in this discipline that were written in the 5th century Hijri by al-Dānī and Abū Dāwud. This article proves that differences in rasm ‘Uthmānī are common in terms of transmission, and the claim that the rasm of Madinah’s muṣḥaf is the most correct of rasm ‘Uthmānī is a mistake.

إسهام الوقف في دعم الحرکة العلمية في القرن السابع الهجري

وتهدف هذه الدراسة إلى التعرف على إسهام الوقف في دعم الحرکة العلمية في القرن السابع الهجري, وتوضح کيف أسهم الوقف في دعم المساجد والخوانق والأربطة و المدارس والمکتبات, والبيمارستانات , ثم التعرف على کيفية تفعيل دور الوقف في دعم البحث العلمي و الحرکة العلمية في الوقت الحاضر. والدراسة عبارة عن فصل تمهيدي وأربع فصول رئيسية, وهي کما يلي: الفصل الأول: خطة الدراسة وتشتمل على مقدمة الدراسة, وموضوعها, وتساؤلاتها, وأهدافها, وأهميتها, ومنهجها, وحدودها و مصطلحاتها, والدراسات السابقة. الفصل الثاني: مفهوم الوقف في الإسلام ويشمل تعريف الوقف عند المذاهب الأربعة و حکمه ومشروعيته والحکمة منه و أنواعه وأرکانه وشروط کل رکن. الفصل الثالث: الأحوال السياسية والثقافية والاجتماعية في القرن السابع الهجري. الفصل الرابع: إسهام الوقف في دعم الحرکة العلمية في القرن السابع الهجري, ويتمثل في دعم الوقف للمساجد و الخوانق والأربطة والمدارس و المکتبات و الرعاية الصحية. الفصل الخامس: تفعيل دور الوقف في دعم البحث العلمي والعملية التعليمية في الوقت الحاضر, وأسباب انحسار الوقف وعوامل إحيائه. ومن أبرز نتائج الدراسة مايلي: أن الوقف في القرن السابع الهجري خاصة ازدهر ازدهارا عظيما, أدى إلى نهضة علمية کبيرة وشاملة حيث أحصى الباحث 410 مؤسسة وقفية , أفرزت علماء أفذاذ وأسماء عظيمة, لا تزال مؤلفاتهم حاضرة حتى اليوم, کالنووي, والعز بن عبدالسلام وابن تيمية , وابن النفيس وغيرهم. أن النظام التعليمي في ذلک القرن , کان يعتمد اعتمادا کبيرا على الوقف کمصدر أساسي لتمويله. و أبرز التوصيات ما يلي: التوعية الإعلامية بأهمية الوقف و الدور الذي يؤديه في تحقيق التکافل الاجتماعي. إنشاء وکالة للوقف التعليمي تتبع لوزارة التربية والتعليم , تشرع وتضع الأنظمة والقوانين التي تفتح المجال أمام الراغبين في الإسهام في مجال الأوقاف التعليمية. استحداث صيغ وقفية حديثة من جانب مجمعات الفقه الإسلامي, تتناسب مع متطلبات العصر الحاضر, وتتوافق مع أنظمة ولوائح وزارات التربية والتعليم والصحة والثقافة والإعلام , حتى يتسنى للمحسنين الوقف على المجال الذي يرغبونه. Abstract Researcher Name: Saeed Mansour Al Tard Al-Qahtani Title: consecration contribution supporting scientific movement in the Seventh Hijri Century. This study aims to identify the contribution of consecration supporting the scientific movement in the seventh Hijri Century, and indicating how the consecration contributed supporting mosques, bonds, schools, libraries, and Hospitals, then identifying how to activate the consecration role supporting the scientific research and scientific movement in modern era. The study consists of an introduction chapter and four main chapters as the following: First chapter: study plan which includes introduction, the subject, questions, objectives, significance, methodology, limits, terms, and pervious studies. Second chapter: the consecration concept in Islam which includes the consecration definition in the four creeds, its provisions, legal entity, the conclusion out of it, types, aspects and conditions. The third chapter: the political, cultural, and social atmosphere in the seventh Hijri Century. The fourth chapter: the contribution of consecration supporting the scientific movement in the seventh Hijri Century, and indicating how the consecration contributed supporting mosques, bonds, schools, libraries, and Hospitals. The fifth chapter: activation the consecration role supporting the scientific research and scientific movement in modern era and reasons for regression of consecration and how to revive it. The most distinctive results are as the following: The consecration in the seventh Hijri century was flourishing which led to comprehensive scientific renaissance, the researcher has counted 410 consecration establishments, which secreted genius scientists and huge names, whose books still used today, like Al-Nawawi, Al-Ezz Bin Abdulsalam, Ibn Taimiah, Ibn Al-Nafees and others. The educational system in that century was mainly based on the consecration as a main source for fund. The most distinctive recommendations are: The media awareness of the importance of the consecration role to achieve social solidarity. To establish an agency for educational consecration derived from Ministry of Education, which sets the laws and regulations for those who want to contribute in educational consecration. Use modern consecration formulas aside with Islamic Fiqh Compounds, which suit the demands of modern age, and suit the regulations and laws of ministry of education, ministry of health, ministry of culture and media, so the charity people recognize the field they want.

From Directions historical writing in the third century Hijri

النسب : تكمن أهميته عند العرب المسلمين كونه يمثل أساس الشرف ومناط الفخر ومن خلاله يعرف الصحيح من اللصيق ، ويٌعدَ علم الانساب من أهم العلوم التي وضعها الله سبحانه وتعالى حيث قال الله في كتابه الكريم يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ،وقوله سبحانه وتعالى ((وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا)) ،فالنسب مجلبة للعز ومدعاة للقوة والألفة والمحبة والتواصل وبناءً على أهمية النسب والأنساب عند العرب قبل الإسلام وبعده أصبح علماً من العلوم الاسلامية وأخذ حصة لا يستهان بها في الكتابة التاريخية فكان أحد أهم الاتجاهات في الكتابة التاريخية للقرن الثالث الهجري ، فكان للأخباريين والرواة والنسابة الدور الكبير في كتابة الأنساب

The Authentication of Ḥadīth: Ibn Ḥibbān’s Introduction to His Ṣaḥīḥ

ABSTRACT Ibn Ḥibbān was a prominent scholar and critic of Ḥadīth. He seems to have collected Ḥadīth in his hometown of Bust in AH 270–300/881–911. He then travelled and made several journeys between Tashkent and Alexandria for about 40 years before returning to his native Sijistan in 340/951. By focusing on Ibn Ḥibbān’s introduction to his al-Taqāsim wa-l-anwāʿ (“Divisions and Categories”), better known as Ṣaḥīḥ Ibn Ḥibbān, the primary goal of this article is to examine Ibn Ḥibbān’s theory of Ḥadīth authentication. Ibn Ḥibbān’s theory of authenticity was established upon a set of formulas pertaining to transmission and knowledge that revolved almost entirely around the examination of isnād (chain of transmission). Since the aspiration of Ḥadīth studies is to distinguish between authentic and weak Ḥadīths, this article draws on evidence showing that Ṣaḥīḥ Ibn Ḥibbān could be considered as a pioneering attempt to systemise the authentication of Ḥadīth in the first three centuries of hijra.

Terminology of Arabic Grammar in the First Hijri Century

يتناول هذا البحث المصطلحات النحوية الواردة في أحاديث وآثار تُنسب إلى القرن الأول الهجري. وقد افتتح البحث بمقدمة عامة تضمنت إشكالية البحث ودوافع كتابته، ثمّ عرّج على مفهوم المصطلح النحوي على نحو موجز، ثمّ ابتدأ بمصطلح "اللحن" لكونه السبب الرئيس لبداية النحو العربي، مبيّنًا الأدلة العقلية والنقلية لظهوره وانتشاره، وموردًا النصوص التي حملت المصطلح، مشيرًا إلى ما صحّ منها وما لا يصحّ، وإلى المعايير التي اعتمد العرب عليها في التلحين آنذاك، ثم استخرج من نصوص منسوبة إلى ذلك القرن مصطلحات: اللغة، والعربية، والنحو، والإعراب، وإعراب القرآن الكريم، ومصطلحات الأبواب النحوية، والقياس وغيرها، وبيّن ما تصحّ نسبته إليه وما لا تصحّ؛ اعتمادًا على حال تلك النصوص من الصحة أو الضعف أو الوهن أو الوضع، وعلى مسوغات منطقية وعقلية، كما حاول جاهدًا تبيان زمن استعمال تلك المصطلحات ودلالتها وتطورها، ثم ختم البحث بأبرز النتائج التي توصل إليها.

Al-Adudi Bimaristan in Baghdad (371-656 H /981-1258 BC) A study in its Historical Evolution and Cultural Role

Bimarstans flourished in the Islamic civilization and were various in types. Some were devoted to the treatment of certain diseases such as leprosy and mental diseases. Others were of a general nature and weredevoted to treat various diseases. The Bimaristan was one of several service buildings that Al-Mansur was keen to include in his round city, Al-Modawarah. After that, establishing Bimaristans continued in Baghdad until there were five of them in the fourth Hijri century. Despite the emergence of Bimaristans, medicine was practiced by a category that did not have the necessary medical qualifications. Thus, the situation was chaotic where there were many medical errors. This prompted Caliph Al-Muqtadir to take the decision of regulating and organizing the profession of medicine. The inauguration of Al-Adudi Bimaristan in (371 H /981 BC) was the culmination of the institutionalization of medical work in Baghdad. Although the bases of this Bimaristan was the work of the Turkish leader Bajkam, Adud Al-Dawlah, also, added a number of buildings, equipped it with all needed services, and entrusted the task to the famous doctor, Al- Razi. To ensure continuity and progression of this Bimaristan, Adud Al-Dawlah allotted many Waqfs to benefit from in spending on the Bimaristan and its guests. Successor Buyid princes followed him in this approach. Al-Adudi Bimaristan was characterized by introducing the concept of medical specialties. It was divided into halls according to diseases, and specialized doctors were chosen to work in each hall. An additional characteristic was dedicating rooms for the teaching of medicine, coupled with practical training in patients' rooms, in addition to the administrative authority that manages the Bimaristan’s affairs and expenses. The Bimaristan continued to perform its medical and educational role until the end of the Abbasid age, where it took its share of the destruction that was inflicted upon the urban structure of Baghdad afterthe Mongol invasion in (656 H / 1258 BC)

Al-Adudi Bimaristan in Baghdad (371-656 H /981-1258 BC) A study in its Historical Evolution and Cultural Role

Bimarstans flourished in the Islamic civilization and were various in types. Some were devoted to the treatment of certain diseases such as leprosy and mental diseases. Others were of a general nature and weredevoted to treat various diseases. The Bimaristan was one of several service buildings that Al-Mansur was keen to include in his round city, Al-Modawarah. After that, establishing Bimaristans continued in Baghdad until there were five of them in the fourth Hijri century. Despite the emergence of Bimaristans, medicine was practiced by a category that did not have the necessary medical qualifications. Thus, the situation was chaotic where there were many medical errors. This prompted Caliph Al-Muqtadir to take the decision of regulating and organizing the profession of medicine. The inauguration of Al-Adudi Bimaristan in (371 H /981 BC) was the culmination of the institutionalization of medical work in Baghdad. Although the bases of this Bimaristan was the work of the Turkish leader Bajkam, Adud Al-Dawlah, also, added a number of buildings, equipped it with all needed services, and entrusted the task to the famous doctor, Al- Razi. To ensure continuity and progression of this Bimaristan, Adud Al-Dawlah allotted many Waqfs to benefit from in spending on the Bimaristan and its guests. Successor Buyid princes followed him in this approach. Al-Adudi Bimaristan was characterized by introducing the concept of medical specialties. It was divided into halls according to diseases, and specialized doctors were chosen to work in each hall. An additional characteristic was dedicating rooms for the teaching of medicine, coupled with practical training in patients' rooms, in addition to the administrative authority that manages the Bimaristan’s affairs and expenses. The Bimaristan continued to perform its medical and educational role until the end of the Abbasid age, where it took its share of the destruction that was inflicted upon the urban structure of Baghdad afterthe Mongol invasion in (656 H / 1258 BC)

Sufism Study in Communication Perspective

Sufism is one of the fields of Islamic studies that focus on cleansing the spiritual aspects of humans, which in turn leads to noble morals. Through this study of Sufism one can find out about ways to do self-cleaning and practice correctly. From this knowledge it is hoped that he will appear as someone who is good at controlling himself when he interacts with others, or when carrying out activities that require honesty, sincerity, responsibility, trust and others. If viewed from the perspective of humans as limited beings, Sufism can be defined as an effort to purify self by way of distancing the influence of world life will focus attention only on Allah. Sufism comes from the Qur'an and Sunnah although in its development it was influenced by foreign elements. Sufism has developed since the end of the second century Hijri, although in the first century the hijri had been seen in the ascetic life form (zuhud) practiced by the Prophet and the ma'rifah sahabatuan. There are several approaches in Sufism study, thematic approach, figure study approach and combination approach. The main figures and works in the study of Sufism include Imam Al-Ghazali with his momental work Ihya ‘Ulum al-Din, Ibn Arabi with his work Al-Futuhat al-Makkiyah and Fushush al-Hikam and others mentioned earlier. The latest development of Sufism stems from the thought of Fazlur Rahman with the concept of neo sufism. In Indonesia, Hamka has featured the term modern Sufism in his book "Modern Sufism". If Al-Ghazali requires uzlah in the exploration of the quality of nature, then Hamka actually wants a true truth seeker to remain active in various aspects of people's lives.

FARSÇA TEZKİRE YAZICILIĞI

Fars edebiyatında en eski tezkire hicri yedinci yüz yıllın başında Muhammed Avfî’nin telif ettiği Lübâbü'l-Elbâb’tır. Bu eser şairlerin hal tercümelerinden oluşmaktadır. İsminde "tezkire" kelimesi geçen ilk Farsça kitaplar, tasavvuf şeyh ve evliyaların halini beyan eden Attâr’ın Tezkiretü'l-Evliyâ adlı eseri ile ahiret hakkında bilgi veren, Tezkire-i Nasîrüddîn-i Tûsî adıyla meşhur olan Risâle-i Âgâz ve Encâm adlı eserdir. İçtimaî ve siyasi tarihin aydınlatılması noktasında temel bir kaynak görevi üstlenen Farsça tezkireler genellikle mukaddime, asıl metin ve hatimeden oluşmaktadır. Bu makale İran'da yayınlanan Dânişnâme-i Cihân-i İslâm adlı eserde geçen "Tezkire Nivîsî-yi Fârsî" maddesinin tercümesidir. Bu çalışmada Farsça tezkire yazıcılığı hakkında bilgi verilmiş ve hangi dönemde ne tür tezkirelerin yazıldığı beyan edilmiştir.