Prominent Names Research Articles

Ease of Articulation in Selecting First Names

Investigating the ease of articulation in selecting names contributes to emphasizing the effect of articulatory features on speech perception and production. It explains why some names are distinctive among multi-semantic references and sociocultural dominance and are more likely appropriate for one sex than the other. This study explores how distinctive features of phonemes subconsciously derive our conception of first names, regardless of rich meanings or morphological endings. It argues that all selected names demonstrate articulatory-easy phonemes. Sex distinction is assumed to attribute phonemes of easier configurations to characterize girl names more than boy names. By inspecting a sample that exhibited no feminine suffixes or compounding structures, the study analyzed the phonemic components based on the articulatory-ease module. The findings justified equivalent preference of boy names and girl names to the ease of bilabial, coronal, voiceless features, and disyllabic structures. However, interest in names with easier anterior coronal sonorants, posterior distributed strident and glottal dominated the selected girl names in line with sound symbolism. Moreover, prominent everlasting names indicated a mechanism of articulatory ease that identified one essential unit to develop a unique smooth flow of phonemes. The distinctive characteristic features of this unit marked sex distinction and determined popularity. KEYWORDS articulatory mechanism, articulatory module, conserving effort, distinctive features, prominent names, sound symbolism

Education and Training of Archery in Mughal India

It has been long held that Mughal India had a long tradition of education and learning. The Mughal period witnessed the emergence of great scholars in different fields; some prominent names are Fathullah Shirazi, Sheikh Mubarak, his two sons Faizi and Abul Fazl, and Abdul Qadir Badauni. These scholars left their intellectual imprint on Mughal history. Even the Mughal Emperors took a keen interest in the education and training of the princes. Along with educating the royal family members, the Mughal Emperors also worked to educate the ordinary people. Akbar had taken great interest in designing the syllabus for madarsa education himself. In contrast, Aurangzeb gave the merchants the responsibility of education for the smooth functioning of the madarsa and inspected its progress from time to time. Many works have been produced about madarsa education in Mughal India, but the education and training in the technical field have yet to be discussed. The present research study investigates education and training in warfare, especially archery, as the education of archery was considered very important in the Islamic world. The Mughals, too, turned their attention to educating the princes and common people on the art of archery.

Nickel–Titanium Alloy Laser Micromachining: A Review of Nitinol Laser Processes and Optimization for High‐Speed Laser Cutting

The binary nickel–titanium (NiTi) alloy, “Nitinol”, has become a prominent name in the medical device industry among medical device manufacturers. The unique properties of the material, such as the shape‐memory effect and pseudoelasticity, have earned the material increasing popularity for new product innovations. Among the various manufacturing processes available for metal alloys, laser micromachining has taken the lead for processing Nitinol‐based products. This literature review provides an analysis of the history and applications of Nitinol, an overview of the microstructure of the material, and a review of the current manufacturing methods for laser cutting medical‐grade Nitinol. A more in‐depth focus is placed on the realm of laser processing and the challenges associated with the manufacturing process. Ultrafast femtosecond pulse processing delivers promising results and quality for manufacturing Nitinol medical devices. However, there exists a need to investigate potential approaches to increase the cutting speed of the process to enhance throughput and stay competitive in a growing market due to the cutting speed being over 4‐times slower than long pulse cutting. Many tactics to address the problem are discussed, ranging from laser selection, processing parameters, and nontraditional laser machining approaches.

Patient Perspectives Regarding Healthcare Professional Attire.

Introduction Physician attire has been shown to influence patients' impression of their healthcare provider. Scrubs and formal office attire are interchangeably worn by physicians. This study aimed to determine differences in scrubs and formal office attire on patient perceptions of professionalism, friendliness, aptitude, and empathy. Methods A single-center questionnaire study was conducted and a total of 150 patients were included. Patients were recruited from the inpatient and outpatient settings. Patients completed a questionnaire in which they rated 22 photographs. The photographs comprised a series of randomly arranged vignettes, with each participating physician appearing twice - once in formal office attire, once in scrubs. The physicians served as their own controls. Patients were asked to rate the depicted physicians based on the following four criteria - professionalism, friendliness, aptitude, and empathy. Each criterion was rated on an 11-point scale (0-10). Comprehensive demographic information, including age, gender, and race, was collected. Results A total of 150 responses were collected (50 inpatient and 50 orthopaedic surgery outpatient, 50 general medicine outpatient). Scrubs were rated significantly higher than formal office attire in all domains: professionalism [mean 7.52 (SD 1.95) vs. 6.69 (SD 2.38), p< 0.001], friendliness [mean 7.54 (SD 1.86) vs. 6.87 (SD 2.23), p< 0.001], aptitude [mean 7.44 (SD 1.99) vs. 6.72 (SD 2.36), p < 0.001] and empathy [mean 7.36 (SD 2.01) vs. 6.71 (SD 2.36), p < 0.001]. The perceived age of the physician did not affect any of the domain scores. Female physicians scored poorer in professionalism [mean 6.95 (SD 2.30) vs. 7.20 (SD 2.16), p < 0.05] compared to male physicians, but this difference resolved when analyzing only physicians wearing Scrubs. Conclusion Patients view physicians in scrubs as having higher professionalism, friendliness, aptitude, and empathy as compared to physicians in formal office attire. Physicians should don standardized colored scrubs with a prominent name tag to improve patient perceptions.

The mission and people of God: Rethinking theology and theological methodology in Asia

The 20th century brought unprecedented growth to the global church. With this growth came new and contextual forms of theology, as well as recognition of the limits of the Western theological tradition. However, compared with Africa and Latin America, Asian theology has been slow to develop in response to this shift, especially among conservatives and evangelicals. While several prominent names are often cited as representatives of Asian theology, their work has little impact on much of the Asian church, which is characteristically grassroots and conservative. Scholars continue to debate what Asian theology is and how to do it. This article explores some of the methodological implications of the global shift in theology, specifically for Asian contexts. It also identifies some of the hindrances to better and more relevant Asian theology: (1) a universal top–down approach to theology in Asia and (2) overly Western ways of thinking that have shaped the discipline. Finally, this article offers two possibilities for Asian theology going forward: (1) mission and the reality of God’s work in Asia and (2) the people themselves and the stories of God’s work among them.

PERCEPTION OF INDIA IN CHINA AND GERMANY

Due to the spread of Buddhism and Buddhist culture to the East, Chinese travellers and pilgrims started visiting India in pursuit of Buddhist scriptures and learning of Buddhist philosophy as early as the first half of the first millennium of Common Era. These pilgrims and travellers also left the description of their travel. In the medieval and modern period also Chinese travellers, diplomats and scholars continued their journey towards India. However, the situation and perception both were different in these two periods from previous ancient era. German travellers to India started with the participation of the German soldiers in the British East India Company from the army of the Electorate of Hanover in 1782. The German nationalism grew as a reaction to the political and cultural domination of France and Britain. In their quest to find the roots of their language, they started looking at Sanskrit, Indian philosophy and culture. During the early 19th Century several German Romantics and scholars showed interest in Sanskrit literature. Some of the prominent names among them are Friedrich and August Wilhelm Schlegel, Johann Wolfgang von Goethe, Max Müller, Alexander and Wilhelm von Humboldt and Johann Gottfried Herder. Friedrich von Schlegel studied Sanskrit for over forty years and in 1808 he published the book Über die Sprache und Weisheit der Indier, wherein he argued that the prototypical “Aryans” founded the ancient European civilizations. With August Wilhelm Schlegel, the first Indology chair was started in the University of Bonn in 1819. Karl August Schlegel, the elder brother of Friedrich and August Wilhelm Schlegel prepared a military survey of southern India for the East India Company which proved very useful.

The Poetry of Abdullah Âtıf in Beyânü’l-Hak Periodical

Beyânü’l- Hak is among the first periodicals published with the declaration of the second Constitutional Era. Beyânü'l- Hak, with 182 issues is pivotal in revealing the political, literary, and social structure of the period. Published weekly, Beyânü’l- Hak lasted between 1908- 1912. Editorial staff was comprised of thinkers interested in scientific traditions. One of the prominent names publishing in Beyânü’l- Hak, distinguished with a wide range of editors and writers, was Abdullah Âtıf Tüzüner. Born in Konya in 1869, Atıf, Fatih Mosque lecturer, continued scientific research until he died in 1954. His works ranges from the history of Islam and Arabic grammar to particularly Turkish-language translations of the Qur'an. Along with the articles he published in Beyânü'l- Hak, he also wrote poems and articles in the periodicals Mahfil and İtisâm. Abdullah Âtıf, who published 23 poems in Beyânü’l- Hak, 9 of them in 1908 and 14 of them in 1910 would, would place “A. Âtıf” signature on his works. Abdullah Âtıf dealt with the political content intensively in his poems and incorporated religious and social elements into almost all of his poems. Political content in poems came to existence on the basis of criticisms against the period of Abdulhamid II and in the form of expressing these criticisms over the social life of the people, in general. Besides, there were also some literary elements in poetry, though they remained more in the background compared to other elements. In this study, the poems of Abdullah Âtıf in the journal Beyânü'l- Hak were discussed in terms of their political, religious, social, and literary dimensions. Abdullah Âtıf’s poems were evaluated as a whole, and the contents of the poems were classified according to their subjects. General information about the journal and Abdullah Âtıf was given briefly before the content analysis of the poems to make the subject more comprehensible. Thus, within the scope of Abdullah Âtıf's poems, this article aimed to discuss the political and social realms of the poems in Beyânü’l-Hak and how Abdullah Âtıf addressed the public in his poems. With this aim, aspects of politics, and the social and religious structure of the period embedded in literature were argued through poems.

Psychoanalytic view of Jacques Lacan on love

Jacques Lacan (1901-1981) was not only a French psychoanalyst, but also a Western psychoanalytic thinker and a prominent name in the history of psychoanalysis by teaching lectures and holding weekly seminars, he made significant changes in psychoanalysis, taking Freud’s psychoanalysis to another stage and giving a philosophical dimension to Freud’s thought, which is why we call him the Freud of France. In addition to psychoanalysis, philosophy and linguistics are two of Lacan’s most important fields of work. This research is an attempt at Lacan’s psychoanalytic view of love. The research considers the foundations of the concept of love in Lacan’s psychoanalysis and then develops it towards Lacan’s philosophical views. At the same time, Lacan’s psychoanalytic view of love is related to desire, lack, need, desire, and unconsciousness as the basis of language, narcissism, and Lacan’s psychoanalytic system, which consists of three aspects: real, imaginary and symbolic. Finally, the principle of love in Lacan’s psychoanalysis is to “give what you are not”. This forms a major part of the basis of this research. To arrive at a comprehensive view of Jacques Lacan’s psychoanalysis of love, an attempt has been made to answer the following questions: Does Lacan’s psychoanalysis provide us with anything concrete about love? The essence of love in Lacan’s psychoanalysis gives us a picture of Lacan’s psychoanalytic method of desire. Why does a lack of Lacan’s psychoanalysis define the phenomenon of love? The essence of love in Lacan’s psychoanalysis gives us a picture of Lacan’s psychoanalytic method of desire. We have also reached several conclusions, the most important of which is that the research is an attempt to discuss the various characteristics of love in Lacan’s psychoanalysis, which are reflected in Lacan’s work Psychoanalysis speaks more precisely than love.

THE PHENOMENON OF SECURITY IN POLITICAL PHILOSOPHIAS OF ANCIENT AGES

The concept of security has become one of the main elements of the political system discussions today. In this context; It is a question to be wondered how effective the concept of security was in the first age political philosophy period, which is the period when the political system discussions were first put forward. This question cannot find an adequate answer in the literature. Our study will be looking for an answer to this question by examining primary sources such as books and articles on the first age political philosophy by using the literature review method. After briefly mentioning the basic concepts, in the next section, the implications of security in the works of prominent names of Greek and Roman political philosophies, which have an important place in the political philosophy of the first age, will be revealed. Our study is important in terms of considering the First Age political philosophy from a purely security perspective. It is seen that; At that time, security found its place in most of the political thought. It is thought that it will form the basis for the studies to be carried out in the field of security.

عبدالستار دلوی کی "علی سردار جعفری، شخص، شاعر اور ادیب" : ایک تجزیاتی مطالعہ

Abdul Sattar Dalvi enjoys a remarkable position in Urdu language and literature, research and criticism and in translation and linguistics. He devoted all his life to teach in different universities of the world. He is admired due to his intellectual and literary abilities not only in India but in Pakistan also. His literary master piece “Do Zubanain Do Adab (Urdu Hindi kay Tanazur Main)” is a part of the syllabus of Ph.D. Urdu in various universities of Pakistan. Progressive movement produced many sincere, able, intellectual and honest literary personalities e.g., poets, fiction and prose writers and critics. A prominent name among them was Ali Sardar Jafri. Abdul Sattar Dalvi was well aware of the status of his multifaceted personality, understanding his position and status he saved various articles, written an him, from the hands of the time. In this research work he has presented the articles of eminent writers on the personality, poetry and prose of Ali Sardar Jafri as evidence. This research article is an analysis of Abdul Sattar Dalvi’s work on Ali Sardar Jafri.

A Colonial Study Of Urdu Safar Nama Sair E Mulk E Oudh

Yousuf Khan Kambal Posh is a prominent name in Urdu Travelogues. He has been familiarized due to his first travelogue namely Aajaibat e Farang. While his second travelogue is Sair e Mulk e Oudh. This travelogue was discovered and edited a few years ago and it was published in a book form in 2017. The study of this travelogue shows that the writer is very much influenced by the culture and thoughts of the colonizers. He finds his Eastern civilization and all its laws weak and irrational. In this travelogue the role of the writer comes as a facilitator who is trying to impress the local people with the moral values and habits of the colonizers. This research article will analyze the colonial context of Sair e mulk e Oudh.

The Feminist Urdu Poem And Feminism After The Creation Of Pakistan

Urdu women poets are categorized as per the different strands of feminism and forms of women’ consciousness, the notion of sisterhood and the feminist methodology of consciousness raising in the poetry of women.Urdu poets have been explored. In Urdu Poetry here is countless prominent name (i.e Ada Jafri, Zahra Nigah, Sara Saghufta, Parveen Shakir, Fehmeda Riaz and Kishwar Naheed) among the female writers who are flag bearer of feminism and their poems offer a new metaphors and symbols borrowing from feminist thought and a hybrid Islamicate culture.

The (postcolonial) return of grand theory in American sociology: Julian Go on postcolonial thought and social theory.

Julian Go'sBJSannual lecture is discussed in reference to his landmark OUP textPostcolonial Thought and Social Theory(2016). Go is one of the most prominent names in a "third wave" of post-colonial thought, now spearheading a post- (or de-) colonial turn in sociological theory, something that has professionally revived the sub-field of "grand" social theory in mainstream US sociology. While endorsing the aims and substantive themes of this turn, the review raises questions about the delayed timing of this post-colonial wave in the discipline, both relative to the humanities more generally, and to the impact of post-colonialism in other national contexts. Go's challenge is, in effect, something quite particular to teaching social theory in the US sociology context. The review goes on to question how effectively the critique speaks to mainstream empirical practitioners, given its lack of focus on transforming technical methods. It concludes by raising concerns about the relationship of Go and other "third wave" decolonial theorists to Marxism and Marxist politics.

Nobel and novice: Author prominence affects peer review

Peer review is a well-established cornerstone of the scientific process, yet it is not immune to biases like status bias, which we explore in this paper. Merton described this bias as prominent researchers getting disproportionately great credit for their contribution, while relatively unknown researchers get disproportionately little credit [R. K. Merton, Science 159, 56-63 (1968)]. We measured the extent of this bias in the peer-review process through a preregistered field experiment. We invited more than 3,300 researchers to review a finance research paper jointly written by a prominent author (a Nobel laureate) and by a relatively unknown author (an early career research associate), varying whether reviewers saw the prominent author's name, an anonymized version of the paper, or the less-well-known author's name. We found strong evidence for the status bias: More of the invited researchers accepted to review the paper when the prominent name was shown, and while only 23% recommended "reject" when the prominent researcher was the only author shown, 48% did so when the paper was anonymized, and 65% did when the little-known author was the only author shown. Our findings complement and extend earlier results on double-anonymized vs. single-anonymized review [R. Blank, Am. Econ. Rev. 81, 1041-1067 (1991); M. A. Ucci, F. D'Antonio, V. Berghella, Am. J. Obstet. Gynecol. MFM 4, 100645 (2022)].

Introduction

Introduction

سیماب اکبر آبادی بحیثیت نظم نگار مترجم قرآن: ایک تنقیدی مطالعہ

Translating of Holy Qur'ān is not an easy task especially when it is translated into prose and poetry. Owing to the fact that, in this genre, not only translator is obliged to produce the nearest meaning of the original, additionally he has to focus on meter, rhythm and prosody too. Not withstanding the difficulties, number of subcontinent poets, famous and unknown, worked in this genre and converted Urdu translations of Holy Qur'ān into poetic form. Among them, Semāb Akbarbādī (d: 1951) is a prominent name as a laureate and acclaimed poet of his time, with an outstanding poetic and prose works. Poetic translation of Holy Qur'ān by Semāb Akbarbādī is titled ‘Waḥī Manẓūm’. With the appearance of first part (para 30), in very short period of time, this poetic translation was acknowledged by religious scholars of that era and considered as a master piece of this genre. This translation, authored from 1944 to 1945, is an idiomatic, comprehensive and in Mat̲h̲nawī (poetic form) comprised on 971 pages. In this research article an attempt has made to analyze briefly, how authentic and exact meaning of Holy Qur'ān conveyed by ‘Waḥī Manẓūm' (a poetic translation)? Furthermore, this research study inclusively examined the Semāb Akbarbādī work ‘Waḥī Manẓūm' from poetic principles, aspects and elements like rhythm and meter. By taking deep insight into this work, it seems that author is failed to avoid some mistakes related to translation and other poetical aspects which are explained in this article.

Business activity in substance use remains strong with diverse funding

Government and private funding both are playing a prominent role in growth of the substance use treatment industry, with progress into new geographic areas and expanded lines of business. Recent activity ranges from substantial state grant support for new facility construction in California to expansions into mental health by some prominent names in addiction services nationally.

Erken Cumhuriyet Döneminde Köy Okullarında Beden Terbiyesi Dersi (1923-1950)

The Republic of Turkey focused on villages and villagers and made various efforts for their prosperity. One of those efforts was revising the curriculum of village schools. The curriculum of village schools did not have a physical training course (gymnastics) in the past. However, the Republic of Turkey added it to the curriculum as a separate course. Students did physical training with music for 20 minutes in the morning. However, they did rather simple warm-up exercises because the lesson was too short and therefore unproductive. In contrast, schools focused on agriculture and handicraft courses, which were more suited to village life. The two important sources of the content of the physical training courses (gymnastics) in village schools were written by Selim Sırrı (Tarcan), a prominent name in Turkish sports, and the other by Fuat Pura, a physical training teacher. However, they rather focused on different issues. The physical training course in village schools never reached its goal.

BİR “GARÎB” KAVRAM: KIRAATÜ’N-NEBİ

The Qur'an is important for Muslims not only in terms of its meaning but also in terms of its wording. The first person who listened and read the Quran was Hz. Muhammad (pbuh). His reading of the Qur'an was meticulously followed by the Companions and transferred to the next generations in many details. The narrations about the Prophet's reading of the Qur'an have taken place under different headings in the sources. These narrations have been mentioned many times with the combination of "qiraatu'n-nabi".&#x0D; The hadiths that talk about our Prophet's reading of the Qur'an are different from each other in terms of soundness and content. While there are those who tried to collect these narrations in separate books, there were also those who collected them under titles such as "Kitâbu'l-kırâât", "Kitâbu'l-hurûf" and "Kırââtü'n-nebî". The narrations sometimes include the Prophet's reading of the Qur'an in terms of quality, and sometimes the pronunciation differences arising from it. These narrations, which are considered as the Prophet's reading in different recitations, were recorded in the books at the time the hadiths were compiled.&#x0D; In many of the hadith sources, especially the famous six hadith books (Kütüb-i Sitte) which are considered the most reliable hadith sources of the Tedwin period, there are narrations about the Prophet's reading of the Qur'an. These readings are sometimes conveyed with expressions such as “Our Prophet read/had it read like this” and sometimes with sentences such as “Kıraatü'n-nebi is like this”. The narrations in which the compound "Kıraatü'n-nabi" is used touch on different aspects of our Prophet's readings. Those who put the composition in the title are also quoting the hadiths that reach them without distinguishing the quality of reading or disagreement on it. No mention of the definition or scope of the composition of qiraatu'n-nabi was found among the sources in the Tedvin period. The narrations in hand became the source of different branches of Islamic sciences in the following periods. The Qur'anic Sciences, Qiraat, Tafsir, Commentary and Fiqh sources sometimes used the phrase "qiraatu'n-nabi" in the text and sometimes in the separate title. The use of titles such as "'İlmü kırâeti'n-nebî" in the works of Ulumu'l-Qur'an can be seen as an important stage in terms of the conceptualization process, even though the content only includes narrations. Despite this, no explanation has been made about the nature of the phrase in the mentioned genres, and no attempt has been made in terms of conceptualization.&#x0D; Commentators carried the readings transmitted from the Prophet into their works. While some of them touched on some reading disputes, they was also saying the reading they dealt with was transmitted from the Prophet, so they go to the way of corroborating their own reading preferences by means of the qiraatu'n-nabi narration. Others, after stating the readings of the imams of qiraat or the generation of the Companions and Tabiun who are famous for their qira'at, said they indicate the existence of a pronounciation from the Prophet. One of the most prominent names of this style is Al-Zamakhshari. He used the expression qiraatu'n-nebi mostly when he wants to indicate the contradictory reading styles attributed to the Prophet. Even Al-Zemakhshari's readings that he attributes to the Prophet are generally the readings that were made by Othman and won the consensus of the Companions do not comply with the writing of the mushafs (resmü'l-mushaf). It is thought that this style of his has had a significant impact on the "qiraatu'n-nabi" conceptions of today's scholars. Faqihs and commentators often use the term qiraatu'n-nabi in their works, with quotations from the original sources of narration. There is no attempt to identify a frame in their works.&#x0D; Although qiraatu'n-nabi has been used in different fields and contexts until the last century, there has been no investigation on what it is. The aforementioned composition has begun to enter the dictionaries of concepts in this century and evaluations have been made about its nature. In the modern period, reactive attitudes about the qiraatü'n-nabi conceptions come to the fore. Discussions are carried out over what the concept is not rather than what it is. It is said that some people misunderstand the concept, and it is emphasized that if there is a reading of the Prophet, it must be the current authentic reading. In this period, when the word qiraatu'nebi is generally used, it is understood that the reading styles that are contrary to the readings transmitted as authentic but accepted as mutawatir in hadith sources.&#x0D; As a result, the qiraatu'n-nabi which has been used since the time of the Companions should be reconsidered in all its aspects and a definition of it should be made by taking into account the content of the hadiths about the Prophet's reading of the Qur'an.

HZ. PEYGAMBER’İN NAMAZA İSTİÂZE İLE BAŞLAMA RİVÂYETLERİ ÜZERİNE BİR İNCELEME

Invoking before starting prayer (salaah) with the Surah Fatiha is a practice that has been acted by the three sects except Maliki. Regarding to the narrations about the subject, even sahabis were in a small number they started prayer (salaah) like this way. Besides, it was narrated that the prominent names of tabiin also started recitation with invocation. Nevertheless, these invocations does not appear as ordinary and standardized invocations. In addition, some invoked before the Surah Fatiha and some after. Hence, as can be seen in our study, these different practices were represented in chapter headings by musannifs (authors), too. Relevant to this issue, when we look at the statements of the founders of Hanefi sect, we see that Imam Muhammed while explaining how to perform prayer (salaah) in el-Asl said that a person who prays (performs salaah) after Subhaneke prayer will invoke silently. Both Imam Muhammed and Imam Ebu Yusuf in their Asar’s attributed this to the statement of Ibrahim en-Nehai. Apart from this, we could not determine any evidence from them regarding why they started with an invocation like this. Imam Shafi'i put some evidence relevant to this issue. He put the verse “While reciting the Kur’an take refuge from the accursed Satan” and Ebu Hureyre’s and Ibn Omer’s practices as evidence. The narrations he related from these sahabis are weak. His disability presenting any narration about the Prophet’s starting recitation with invocation has an importance. According to the narrations from Ibn Hanbel related to Ebu Davud and Abdullah, the son of Ahmed b. Hanbel, he approved invoking. Nevertheless, they did not relate any narration from him regarding to the issue as evidence. The Kutub as-Sittah authors discussed this issue under the headings “What is said after takbir?” or “Prayers with which prayer (salaah) is started” etc. In his work, Buhari did not deduce from those chapters any narration regarding to the Prophet’s starting prayer (salaah) with invocation. On the contrary, he chose the same practice as the Maliki sect while narrating a hadith from Enes b. Malik that the Prophet, Ebu Bekr and Omer started recitation directly with the Surah Fatiha. Also in Muslim’s Sahih, we could not see any narration regarding to the Prophet’s invocation before the Surah Fatiha. The owners of Sunan collections narrated in relevant chapters of their works that the Prophet started recitation with invocation. Narrated in these collections, four sahabis related that the Prophet started prayer (salaah) with invocation. These are Ebu Said el-Hudri, Cubeyr Mut’im, Abdullah b. Mes’ud and Ebu Umame el-Bahilî. As can be seen in our study, there has been significant disagreement on the narrations related from these sahabis and from themselves. For instance, the time the Prophet said this was narrated differently. To some he said this when he woke for prayer (salaah) at night, to some after he started prayer (salaah) at night and to some while starting all prayers (salaahs). Besides, as seen in the narrations this invocation that was recited from the Prophet involves also some differences regarding to the common invocation. To some muhaddisths (hadith scholars), the origin of the narration that was related and shown as the best hadith, was originally mursal and made muttasil afterwards. Futhermore, another point for the same narration regarded to the topic is that deducing weak or hasan from different muhaddisths. Or another muhaddisth could count the narration as sahih regarding to the existence of different tariks which were related as weak by a muhaddisth. &#x0D; All this information is the source of this practice, which is expressed as sunnah, that is, starting the qiraah with ınvocatıon in prayer. It also brings to mind the possibility of a source other than the Prophet. We are of the opinion that the possibility of this practice being started by the scholars or the Qur'a of the Companions and Tabi'in period should not be ignored. In the lights of all these information, our aim is to reach some conclusions about whether or not the Prophet invoked before the Surah Fatiha customarily while starting the prayer (salaah).