Hadith Sources Research Articles

Nutrition Culture in the Socio-Cultural Environment in which The Prophet Muhammad’s Lived: The Example of Carbohydrate-Heavy Foods

Nutrition is one of the most important elements in sustaining human life. Proper food consumption is shaped by the interaction of many factors such as geography, religion, habits, culture and economy. Foods contain many nutrients, including carbohydrates, proteins, fats, vitamins and minerals. Different types of food contain different amounts of these elements; some may be high in carbohydrates, while others may be high in protein or fat. This study deals with the definition and classification of nutrients and emphasizes the importance of a healthy diet. A balanced intake of nutrients is important for a healthy diet. The aim of the study is to determine the foods that the Prophet Muhammad (pbuh) consumed mainly carbohydrates. It is aimed to determine the nutritional culture of that period in terms of carbohydrate-based foods produced and consumed in the period and region where he lived. In this research, problem identification, data collection, data analysis and evaluation methods were applied. The carbohydrate amounts of foods were listed based on the sources on nutrition and it was investigated whether these foods were included in the Prophet’s diet. During the study, the main historical and hadith sources were identified specifically for these foods. The foods rich in carbohydrates in the Prophet’s daily diet are bread, dates, grapes, figs, honey and some vegetables. It is hoped that this study, which looks at the Prophet’s diet from a different perspective, will provide ideas for future research. The study can be seen as an example of how different disciplines such as siyar and general nutrition can work in harmony with each other.

The Reasons for the Differences in Interpretations of Some Orientalists and Commentators on the Hadiths About Jerusalem and al-Masjid al-Aqsā

Jerusalem and al-Masjid al-Aqsā are among the most sacred places that are considered sacred by the divine religions. So much so that it is emphasized in the Qur'an that al-Aqsā and its surroundings have been blessed, and Jerusalem and its environs are described as “a sacred land”. In addition to the Qur'an, the virtue of these places has also been declared in the hadiths. As a matter of fact, narrations about these two holy places are found in hadith sources; al-Masjid al-Aqsā is the second masjid built on earth after the Kaʻba, it is the place where the prophets lived and carries their memories, prayers and other acts of worship performed in al-Masjid al-Aqsā are rewarded more than those performed in other masjids except al-Masjid al-Harām and al-Masjid al-Nabawī, and al-Masjid al-Aqsā is one of the three masjids that can be traveled to for the purpose of worship, and the conquest, reconstruction and reconstruction of these two places are encouraged. However, there are deep differences of approach between commentators and orientalists in interpreting the narrations on the issue of al-Aqsā and Jerusalem. Therefore, the aim of this study is to determine and evaluate how commentators and orientalists evaluate a hadīth on the same subject, on what evidence and justifications both groups base their views, and what are the main reasons for the differences in their approaches. As a method, the subject and the relevant hadīths will be taken as the basis, rather than a particular orientalist or commentator, and the interpretations of the commentators and the different approaches and evaluations of the orientalists in their own works will be identified and compared with each other, focusing on the differences between their views and their reasons.

Ma'ani Al-Hadits Study On Beard Sharing For Men

Beards are something that is found under the chin of every human being, but in Islam maintaining this beard is a form of Islamic teaching delivered by the Prophet Muhammad SAW. But in the present era, maintaining the beard the scholars have differences in understanding it and also related to the law to shave it. This research uses a qualitative method with a ma'anil hadith study model related to the discussion of shaving beards for men. The primary data sources of this research are the books of hadith (kutubus tis'ah) and the books of hadith commentary. While the supporting sources in this study are all books, scientific articles from online journals, theses and others related to the theme of discussion. The data collection technique of this research is to trace all sources of hadith and filter the hadith according to the theme discussed. After the data is obtained, the author will present the data in the form of narratives, tables and graphs, making it easier for the author to draw a conclusion from this research. The findings of this study are that there is no single result that prohibits shaving the beard for Muslims. However, maintaining a beard is an order from the Prophet and a form of difference between Muslims and other people. While in the form of maintaining or shaving the beard is a form of a person in maintaining the appearance, so that it looks more presentable. Nowadays, there are so many innovations that can be done to shave the beard, including electronic razors, laser technology, automatic razors and quality beard care products.

Comparative Critical Analysis of Methodologies for Establishing the Validity of Hadith Among Sunni and Shia

From the perspectives of Sunni and Shia, Hadith holds immense significance, as the Prophet Muhammad (peace be upon him) assured his followers that they would not go astray as long as they held onto both the Hadith and the Quran. However, these two groups significantly differ in terms of the classification and formulation of the quality of Hadith, even concerning the status of the Prophet Muhammad (peace be upon him) as a source of Hadith and the credibility of the companions, including the criteria for the authenticity of Hadith, which ultimately impacts whether a hadith is accepted as a source of Islamic teachings. This research is a library research conducted with an analytical-descriptive approach, utilizing primary sources related to the methodology of Hadith authenticity and complemented by secondary sources from various relevant journals and books. The findings of this research reveal that from the perspective of Sunni, one of the conditions for the authenticity of a Hadith is that its chain of transmission (sanad) must be continuous and unbroken back to the Prophet Muhammad. In contrast, the Shia view requires the authenticity of Hadith to be traced back to the Prophet and the infallible Imams without interruption, relying on the Ahlul Bayt lineage, while rejecting sources from Sunni except to reinforce their methodology. These differing viewpoints undoubtedly influence the acceptance of the hadith of the Prophet as a source of Islamic teachings between Sunni and Shia.

Hadith In Historical Review : Cross-flow Perspective

The writing of hadith in this cross-stream perspective historical review is the result of literature research, which is a method obtained by collecting data and information sourced from literature. The process involves a series of procedures for collecting data from library sources which are then processed from various stages of analysis, and ultimately produce research findings. The characteristics of the Hadith of the Prophet's period of Revelation revealed by Allah were explained by the Prophet through his words, deeds, and taqrir. Characteristics of the Hadith period Muslim companions can directly obtain hadith from the Prophet as a source of hadith. The characteristics of hadiths from the tabi period were collected and discarded through talaqqi with the companions then they recorded what was gained from the meeting. Characteristics of Hadith period Tabi' at-Tabi'in Group existing hadiths according to the field of discussion. Three elements must be met in order to be called a hadith narrative. The three elements are (1) the activity of receiving hadith (al-tahammul), (2) the re-delivery of hadith, and (al-ada') (3) the mention of a series of narrators at the time of the hadith (al-isnad). The history of the development of hadith is a period or period that has been passed by hadith since the moment of its birth and grew in the introduction, appreciation, and practice of the ummah from generation to generation.

Critical Analysis of al-Munabbihāt in Hadith Literature Based on the Context of Hadith Writing Methods

Al-Munabbihāt is a renowned work attributed to Ibn Ḥajar al-‘Asqalānī. This study aims to analyze the credibility of attributing the book al-Munabbihāt to Ibn Ḥajar al-‘Asqalānī from the perspective of hadith writing methods. The research employs a qualitative library research method through content analysis design. The analysis specification is conducted by comparing the hadith writing methods of this book with the popular hadith book by Ibn Ḥajar al-‘Asqalānī titled Bulūgh al-Marām. The findings indicate various issues related to the hadith writing methods, such as not clarifying the highest narrator’s name, narrated with ṣīghah al-tamrīḍ, not stating the hadith sources, lacking commentary and explanation on the hadith status, and the hadith not being found in Bulūgh al-Marām despite being in the same genre. Additionally, the hadith presented are mixed with wise sayings (ḥukamā’). This clearly justifies questioning the authenticity of attributing this work to Ibn Ḥajar al-‘Asqalānī. Therefore, it is suggested that this work should no longer be attributed to him to preserve the sustainability of hadith literature, as this attribution does not reflect the esteemed reputation of Ibn Ḥajar al-‘Asqalānī, who is revered as a great figure in the field of hadith and would undoubtedly tarnish his reputation as Amīr al-Mu’minīn fi al-Ḥadīth.

Religious pedagogical conceptualization of the qur'anic description of slander

From the perspective of Islamic theological thought, every sin, in addition to otherworldly consequences, produces some damage in this world. Sins the effect of which is limited to an individual have the potential to affect negatively one’s spiritual and physical constitution, while sins in the sphere of interpersonal relationships destroy the social fabric. Considering the consequences for the vitality of social structures, a particularly destructive sin is the sin of slander. In the theological sources of Islam, the most well-known case of slander is the Hadisetu-l-Ifk or the slander against Aisha, RA. The honorable Qur'an and hadith sources give a detailed description of this event. Based on the Qur'anic and hadith sources, this paper aims at conceptualizing categories and processes essential for the revitalization of interpersonal relationships after the state of disturbed social dynamics due to slander. In addition to the aforementioned sources, the aim was achieved by relevant insights into certain disciplinary areas of contemporary science. A discourse analysis and case study methods were applied in the paper (Popadić, Pavlović & Žeželj, 2018) as well as the methodological approach of combining traditional and rational interpretation, as the best approach for analyzing the Holy Qur'an (Halilović, 2015). The obtained results contribute to the revitalization and development of healthy interpersonal relationships and positive dynamics of interpersonal relationships. Keywords: Qur'an, family, interpersonal relations, social ties, forgiveness, religious pedagogy

Ketegasan Rasulullah Berhubung Isu Akidah: Analisis Hadis-Hadis Berkaitan Gereja Dan Salib

The organisation of the “Jom Ziarah Gereja” programme under the purview of the Youth and Sports Ministry has spark an intense debate recently. Scholars, muftis, and authoritative parties express their respective views on the issue that are seen to be related to the faith of Muslims. There are among those who take a firm stand, rejecting the clearance that opens the door for Muslims to explore and delve into the activities behind the worship rooms of other religions. While the others restricted with conditional permission, for those who want to enter a church, monastery or any premises that carry out ritual activities for non-Muslims. This paper explores hadiths that are related to the issue of entering a non-Muslim house of worship. The analysis on the sources of related hadith is focusing to matan involving church institutions only, in accordance with the polemics that are floating around in society. The stance and actions of the previous companions, tabi'in and salafussoleh are also included in this study to provide an inclusive and conclusive picture of the issues highlighted. The findings of this study found that the Prophet ﷺ was strict towards elements of other religions that were seen trying to exert influence on Muslims. Even so, conditional consent is given in some situations that are deemed to be essential that require Muslims to enter the church.

THE MORAL OBJECTIVES OF DRESS IN THE SUNNAH OF THE PROPHET SAHIH AL-BUKHARI IS A MODEL

Since dress is an essential aspect of identity in human societies, and a badge that indicates belonging to national and religious principles, the issue of dress has been extremely important across times and places in human customs and customs. The Sunnah of the Prophet paid attention to this aspect and established in its rulings a purposeful dimension that indicates the level of morals, chivalry, modesty and virtue of the people. Through the emblem of clothing and adornment, to the extent that these values are preserved, the emblem of these principles becomes clear, and to the extent of negligence, these values disappear and may even die. Dress is considered the translated image of the behavior of individuals and groups and an expressive sign of belonging Through the above: This study came to shed light on the most important legal objectives of clothing through the most important and most authentic hadith sources, which is Sahih AlBukhari. Because this book was distinguished by acceptance and interest among the scholars of the nation, Imam Ibn Hajar said about it that “it enjoyed - from its author - a great deal of highlighting the jurisprudence of hadiths. Al-Bukhari’s intention was not only to narrate, but he was keen to show the wise jokes and the great jurisprudential benefits” (Al-Asqalani 1/8- 1379). In order to give scientific praise to this book, the aim of this study was to: extract these jokes and benefits that represent jurisprudential objectives from the collection of hadiths that he arranged under the headings of multiple chapters included in the book Al-Libas in Sahih. In order for these purposes to be a solution to many of the problems that revolve around the custom of dress, and to correct the concepts that in many of its manifestations among people, some of them have deviated to the point of exaggeration from one point of view, and from another point of view they have gone to the point of neglecting the values of morals, chivalry, and modesty related to the dress code. And decorations

Analogi Hadis Terhadap Petua Dan Pantang Larang Penghambat Rezeki Dalam Kitab Ta’lim Wa Al-Muta’llim Karya Al-Zarnuji: Kajian Di Kuala Lipis Pahang

The Malay community represents the largest majority group in Malaysia and is rich in traditional wisdom and practices that are a part of the social fabric and shared in communal life. These traditional wisdom and practices are manifested through various old adages and taboos believed to have an impact on life. Therefore, an analysis of the book 'Ta’lim wal Muta’llim' specifically focuses on the chapter of adages and taboos that hinder one's livelihood, which can be associated with the discussion of hadith analogy and the analysis of the elderly population in Kuala Lipis, Pahang. The use of this book is seen as closely related to the Malay community. From the research, it was found that 34 adages and taboos that invite poverty listed through the work of al-Zarnuji are closely related to elements within the Malay community in Kuala Lipis, Pahang. The results show that out of these 34 adages, 31 are commonly heard among the people of Kuala Lipis, and they can be linked to 21 Hadiths. The remaining ones are not related to Hadith sources. Furthermore, these adages and taboos are seen as beneficial guidance and advice for the community in navigating the course of life, and some are still practiced to this day.

A Novel Hadith Authentication Mobile System for Android and Ios Phones With Arabic to English Language Translation

This paper endeavors to create a groundbreaking Hadith authentication mobile system providing Arabic to Malay translation for Android and IOS devices. The background highlights the importance of Hadith in Islamic tradition and the challenges Malay-speaking Muslims face in accessing authentic Hadith resources. The problem statement underscores the language barrier, authenticity concerns, and the lack of comprehensive mobile solutions. The paper’s objectives encompass developing the mobile system, implementing authentication criteria, offering user-friendly features, and enhancing access to authentic Hadith sources. The paper’s significance lies in providing access to authentic Hadith, promoting authentication, and empowering the Malay-speaking Muslim community. The scope includes essential app features and authentication algorithms, while limitations pertain to language support, authentication variability, resource constraints, translation nuances, and continuous updates. This paper aspires to bridge the gap in Hadith accessibility and contribute to a deeper understanding of Islamic tradition among Malay-speaking Muslims. This paper explores the issue of Hadith authentication and scrutiny, focusing on critical scholars’ impressions and the standard used by Hadith compilers. The system uses a client-server architecture and combines web and mobile technologies for administrative and public access. The web interface uses Springboot for Java, while the mobile interface uses React Native for cross-platform applications. The system communicates through rest services and is validated using statistical analysis. The paper also translates authentic Hadith from Arabic to Malay language.

Environmental Theology and Its Relevance to Islamic Law: Perception of Makassar Muslim Scholars, Indonesia

This article discusses environmental theology with Islamic law from the perspective of scholars and scholars in Makassar City, South Sulawesi. The research uses qualitative methods with a theological approach and Islamic law as an analytical tool. Theology is used to analyze Islamic concepts of the environment as opposed to Islamic law. In obtaining the data, researchers interviewed religious figures who became role models for the people of Makassar, in addition to using literature study techniques. The results showed that Makassarese Muslim scholars are well aware that environmental theology is an alternative solution to overcome the environmental crisis. They believe that the two main sources of Islam, the Quran and Hadith, pay great attention to the protection and maintenance of the environment. Similarly, Prophet Muhammad PBUH is the best example among leaders who care deeply about the environment. Furthermore, this study also concludes that first, environmental theology is a theology that not only discusses man's relationship with God but also discusses man's relationship with social, cultural, environmental, and social reality. Environmental theology focuses on the extent of human concern for nature and the environment. Second, the foundation of environmental theology can be traced from two main sources of Islam, namely the Qur'an, and Hadith. The Qur'an pays great attention to the protection and preservation of the environment. Likewise, Prophet Muhammad PBUH, in his various traditions also emphasized the importance of protecting and maintaining the environment. Third, environmental theology is closely related to Islamic law specifically ecological fiqh, which focuses on practical explanations of how to protect the environment. If environmental theology is oriented towards philosophical foundations in environmental conservation, then Islamic law requires the importance of protecting the environment as a benefit for humans and nature.

العادات المعوّقة للزواج في ولاية كابيسا بأفغانستان

ABSTRACT
 This research is aimed to investigate on customs and traditions of marriage in Kapisa province, Afghanistan. It aimed at answering these main questions: customs and traditions that put obstacles to marriage; how to overcome these hurdles; and fixing them within the Islamic paradigm to make it easy for everyone to marry and not make one refuse marriage. The significance of this study is to try to figure out the solutions to the impediments of marriage in a particular Islamic society that suffers more than any part of the country. Marriage has an important role in the betterment of society and preserving human generation which is the main objective of Islamic law. The researcher uses an inductive method for collecting data from Islamic sources of Al-Quran, hadith, past and contemporary Muslim jurists` opinions; and an analytical method to analyze the information gathered from the mentioned sources including field study conducted through interviews with religious scholars and societal reformists. The researcher reviewed customs and traditions at different stages of marriage such as traditional of ma marriage proposals, engagement periods, marriage ceremonies, and customs of weddings, criticized those customs and traditions, and looked at those spheres which are mostly obstructive to the marriage process in Kapisa province. To end the research, some proposals for changing cultural practices hindering Islamic marriage among eligible youths were made.

POLEMIK AMALAN KHITĀN WANITA DI MALAYSIA MENURUT PERSPEKTIF ISLAM: SUATU KAJIAN AWAL

The practice of female circumcision in Malaysia has been heavily criticized as being similar to Female Genital Mutilation (FGM) in Africa. This criticism followed a 2018 United Nations Human Rights (UNHR) Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) recommendation, which called on Malaysia to stop the practice. Among the claims made were that female circumcision is just a tradition and not a religious requirement, and that the hadith used to justify the practice is not authoritative. This study aims to identify the polemics surrounding the practice of female circumcision in Malaysia. It is an initial qualitative study that uses content analysis to analyze data. The study found that there are five main reasons that have caused the polemics regarding female circumcision in Malaysia such as a disagreement regarding the practice of female circumcision in Malaysia, with some viewing it as a local custom. Furthermore, contemporary scholars are debating its legitimacy based on the authentication of relevant hadith sources. Meanwhile, the different methods employed raise concerns about the understanding and implementation of female circumcision among medical practitioners in Malaysia, further exacerbated by the absence of authoritative guidelines on female circumcision by regulatory authorities in Malaysia. In conclusion, this study suggests that the polemics surrounding female circumcision in Malaysia must be resolved by continuing research that can produce safe and Shariah-compliant guidelines.

نقد أحاديث كسب الرزق : تخريج أحاديث كتاب إصلاح الحال بطلب الحلال للسيد عثمان

Hadith has an essential role in the ethical guidelines for seeking halal sustenance. This article aims to trace the validity and quality of the hadith in Sayyid Utsman al-Batawi's work entitled "Islah al-Hal bi Thalab al-Halal", a book that discusses virtues and prohibition of people lawfully seeking sustenance with hadiths of the Prophet as its validation. The method used in this article is the Takhrij method by al-'Iraqi in his work "al-Mughni". The method involves citing hadith text, mentioning narrators from the Prophet's sahabah, and concisely listing the sources and qualities of hadith.
 The results are from 29 hadiths validating seeking halal sustenance in this book 19 hadiths have sahih quality, five hadiths have dha'if qualities, 17 hadiths have hasan quality, and two hadiths have not been judged due to lack of data and sources. On the other hand, the sources of hadith in this book are from Kutubuttis'ah and primary hadith books such as Mu'jam al-Thabrani and al-Mustadrak. Nevertheless, Sayyid Uthman did not appear to refer to these sources directly, but he quoted them from secondary references such as Ihya 'Ulumiddin by Imam al-Ghazali.

Poetry as history: Maulana Muhammad Anwar Shopiani and the Ahl-i Hadith movement in Kashmir

AbstractThe Ahl-i Hadith in South Asia has largely been studied as a textualist, puritan movement as a result of its exclusive emphasis on the Quran, Hadith sources, and connection with a variety of radical political and armed groups. In contrast, poetry has largely been associated with Sufi movements. This article questions this distinction and makes a historiographical intervention by examining the poetry of Maulana Muhammad Anwar Shopiani (d. 1940) in the Kashmiri, Persian, and Urdu languages. Through a close analysis of Shopiani's biography and poetry, the article complicates the hitherto available picture of the Ahl-i Hadith movement which Shopiani helped to take root in Kashmir. Doing so draws attention to the movement's novel literary aspect that engages with regional Sufi and sympathetic Hanafi thinking as well as with the broader Persianate literary traditions and transregional currents of revivalist thinking on the basis of the principle of taḥqīq, research. Even as Shopiani's message remains committed to a ‘factual’ iteration based upon Quran and Hadith sources, it is the concept of love, both in its spiritual and worldly manifestations, that emerges as central to his thought. It is through this that the paradox between the actual historical distance from Prophet Muhammad's time and the Ahl-i Hadith's ideological desire to revive that time by a literal enactment of the sunnah is resolved. In doing so, the article makes a methodological case for employing poetry as a source for writing an intellectual history from below which examines Islamic movements on their own terms.

دلالة الأفراد في الجرح والتعديل لابن أبي حاتم حرف الباء أنموذجا

This research examines the significance and reasons of those twenty-two narrators of Hadith, which was declared afrād by ibn abī ḥātim in al-jarḥ wa al-taʿdīl. Before this, Imam Bukhari had included these among the afrād and described them in one chapter. It is not appropriate to claim that only the strangeness of their names is their only reason, but by looking at the biography of these narrators, it becomes clear that there are things related to the narrator in terms of ignorance. In addition, other things have nothing to do with the narration, but rather with the characteristics of the narrators, such as the uniqueness of the nickname, such as abū hind al-darārī. To find out the factors due to which these sources of Hadith have been declared unique, an attempt has been made.
 

Takhrij Hadits Berbasis Android: Ilustrasi tentang Doa Iftitah

This article attempts to contain the steps for using the Android-based "Takhrij Hadith" application. With the advancements that humans enjoy in this modern age, humans can find various conveniences. The Prophet's hadiths were also not spared. If we look at it historically, in the period before the discovery of several technological advances, such as today, our hadith scholars made various efforts to carry out research related to the mentakhrij of a hadith. And that requires quite a bit of time. Considering the many hadith sources that must be researched in order to interpret a hadith. The findings of this research are that the method of mentahrij hadith prayer iftitah, namely the prayer Allahu akbar kabiraa. However, now the author carries out the activities of takhjir hadith prayers above using applications available on Playstore (which is available on Android). The first step that a researcher must prepare for is the availability of a supported smartphone in his hand. Then after that the researcher can download the takhrij hadith application which is available on Playstore

The Position of Experience in Shia Narrative Medicine

Medical teachings such as medicines, treatment methods, special prayers to cure diseases, etc. in hadiths have formed traditional narrative medicine. Since experience and the use of scientific methods have a special place in modern medicine, the question arises about the position of experience in narrative medicine. The present study tries to examine the position of experience in this medicine at two levels, relying on hadith sources and in a descriptive-analytical manner: 1. The position of experience in the medical knowledge of the Infallibles (i.e. the Prophet and Ahlul-Bayt) and, 2. The position of experience in evaluating medical narrations. In the first part, considering the existence of the teachings of other medical schools in the many narrations, it was concluded that the Infallibles, in addition to divine knowledge, had authorized and employed others' experiences in medicine. Regarding the position of experience in the evaluation of medical narrations, firstly it is beneficial to divide these narrations into two categories: those which have been taken from other medical schools and those which are seemingly original from Infallibles. The medical teachings in the second group could be separated into natural teachings and supernatural teachings as well. Using experience and scientific methods for evaluating medical narrations are just as applicable to narrations taken from other schools and those with natural teachings apparently originated from Infallibles.

State Regulations for the Protection of Animal Health and Rights In Islamic History: The Case of Umayyad and Abbasid Periods

This study presents the examples of the Umayyad and Abbasid periods of the measures taken by the state, and the inspections carried out by the state organs to pay attention to the health and care of animals and protect their rights in Islamic History. In addition, examples from the Prophet Muhammad, who raised awareness for the protection of animals during these periods, and from the period of the Four Caliphs, during which some important work was carried out on a state basis, were also included. While other studies on animal rights are mostly considered in terms of Islamic Law, this research is important in terms of revealing that the measures for the protection of both animal rights and health in Islamic History were provided not only by religious and social norms but also by regulations made at the state level. While researching the subject, more than 100 works were examined by using the document analysis method, firstly the Qur'ān and hadith sources, and then sārah, maghāzī, tabaqāt, and general history books, which are the first sources of Islamic History. In addition, recent studies on Islam and animals were also examined, and all the data obtained were evaluated with the inductive method, and relevant results were reached. In the Qur'ān and Sunnah, it is stated that animals are living beings and that they live in an ummah/clan like human beings, and their rights to life, nutrition, shelter, reproduction, etc. should be protected by humans. Muslims, who continued the principles of the Qur'ān and the Prophet Muhammad, showed the necessary sensitivity when making use of animals in daily life. During the period of four caliphs, with the statehood of Islam, state regulations that protected not only people but also animals were enacted, and those who had attitudes and behaviors that would harm them were punished. During the period of Four Caliphs regulations were legislated that protected both people and animals, and those who harmed them were punished. Necessary punishments were given by controlling the behaviors such as overloading the animals, not resting the animals after traveling four parasangs, wearing jewelry that would harm their bodies, putting a stamp on their faces, killing them unnecessarily, and mistreating sacrificial animals. The Prophet's orders not to harm animals, plants as well as women, children, and the aged in wars were continued during the period of the Four Caliphs, and the caliphs warned their commanders about the same things. During the Umayyad and Abbasid periods, the regulations on the protection of animals were expanded, and their supervision was given to muhtasibs and their assistants in the hisbah organization. The muhtasibs prevented situations that pose a danger to animals and cause harm by conducting inspections of all occupational groups where animals were used. Also, it was among the duties of the muhtasibs to ensure that the foundling animals were fed so that they would not die of hungry and thirst. Muhtasibs also regularly supervised veterinarians (baytars) who opened clinics in bazaars to treat animals. Muhtesips supervised the behaviors of veterinarians, such as not abusing their duties, not using wrong treatment methods, and not using unnecessary violence to animals while applying the treatment. In order to protect animal health in Islamic civilization, a part of the palace stables was separated as clinics, and mobile clinics were established on the road routes to provide emergency treatment services to sick animals during journeys. Caliphs and governors had taken necessary measures to protect domestic animals, wildlife, and the ecosystem. Umayyad caliph al-Walid b. Abdulmalik (705-715) sent four thousand male and female buffaloes between Antioch and al-Massāsa because predatory animals could not find food and attacked people, and ensured that the buffalo population increased.