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The narratives about Khadija in Islamic History sources may be very divided. One of these subjecs is Khadija’s children. Besides there is little information about her daughters, accounts about her sons are diversified. This article approaches the narratives in İslamic History sources about Khadija’s sons.
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Revdātu-l-džennāt fi usūli-l-i’tikaādāt
U ime Boga Dobročinitelja Milostivog! Hvala Bogu, Koji nas je uputio znanju i vjerovanju, a spriječio nas od bezvjerstva i griješenja! Božiji blagoslov nek je Njegovu časnom poslaniku i uglednom miljeniku Muhammedu, koji je poslat s najboljom vjerom; njegovom rodu, koji su preteče u dobru i njegovim drugovima, koji su ga pokorno slijedili!
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The split into the predominantly Muslim Northern Sudan, and Southern Sudan with a Christian and animist majority, had been emerging in the course of many centuries. Without any doubt, one is bound to mention the natural and geographical boundaries, the ethnical diversity of the regions, the influence exercised during the centuries by the Egyptians, Arabs and later on by the British. According to the opinions of some experts on the subject, there can be two distinct matters that have contributed to the split of the North and the South. These were education and religion. Apart from education, also the issue of religion was dividing the Sudan. After the declaration of independence on January 1, 1954 all the Christian private schools in the South were closed down. There remained only state schools with Arabic as the language of instruction and with the upbringing model based on the Koran teaching. Having obtained political independence, the fears of the British administration and Christian missionaries became a reality: Islam was made the state religion. The only way to attain an occupational and social status was to convert to Islam. Frequently, this took place according to the rule of an already accomplished fact or by pressure. In the context of Sudan, one of the biggest country in Africa, with its population of over 37 million, made up of 70 per cent Muslim believers , 14 per cent of Christians, and 12 per cent of animists, it is of great importance for the perception of fundamentalism to be familiar with the history of this country.
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Bosnian Muslims often use the Persian word Peigamber when referring to the messenger Muhammad s.w.s. as well as titles Resulallah, Nebijullah, whereas in dhikr, salawat, nat etc., the attribute “an-Nebiyy al-ummiyy” is also added. This Qur’anic description of the Messenger is often ably translated by Bosniaks as “the Messenger who could not read or write”. However, the word ummyy is polysemic, i.e. it holds a number of other meanings that cannot be ignored. This article offers interpretations of this term with aim to provide essential understanding of Muhammad’s s.w.s. mission and thus giving further evidence of the miraculous nature of the Qur’an.
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Shodno islamskom učenju džamije su Allahove kuće, tj. bogomolje u kojima se obavlja namaz – molitva, i u kojima se spominje i veliča Allahovo dž. š ime. Iz istorije islama je poznato da su džamije igrale ulogu prvih škola, akademija, univerziteta, a i mjesta gdje su najviši državni organi islamske države donosili svoje najvažnije odluke, koje su se ticale života, rada, rata i mira. U našim krajevima prve džamije su sagrađene sa dolaskom Turaka krajem 14. i početkom 15. vijeka. Te džamije su najprije služile za potrebe turskih vojnih kasarni, tj. za potrebe samih turskih askera, a kasnije, sa počecima širenja islama služile su i za potrebe obavljanja vjerskih obreda mjesnog stanovništva. Tako su i u rožajskom kraju prvu džamiju izgradili Turci Osmanlije u periodu svog vojnog nadiranja i zaposijedanja ovih teritorija. U rožajskom kraju danas ima oko tridesetak džamija, koje su većinom sagrađene počev od 70-tih godina prošlog vijeka, ali mi ovom prilikom želimo istaći važnost onih najstarijih. Nema preciznih podataka o vremenu izgradnje prvih džamija u Rožajama, ali na osnovu raspoložive građe, u ovom radu obrađujemo tri najstarije džamije, sa istorijatom njihove izgradnje i to Džamiju Sultana Murata, Džamiju Kučansku, i Džamiju Biševsku.
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Remembrance of Imam Husayn’s self-sacrifice in Ashura has created unity among Muslims (unity in movements, unity in communities, and eventually unity in identity) during their long history after Ashura. In the main, Husayn’s sacrifice in Karbala did not cause the conflict between Sunni and Shi’a, rather it resulted in unity and social solidarity in several areas including social communities, political movements and religious collective identity. Even if the sacrificial martyrdom took serious disaster, the result was really effective in Sunni and Shi’a Muslims relationships, as well as, Muslim and non-Muslim relations where they (Muslims and Christians) lived in multi-religious communities such as Lebanon, Iran, and India. Thus, it would not be surprising to believe that remembering such celestial sacrifice can perform the task of redemption from terrestrial conflicts and clashes in the world such as ours.
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The Holy Qu'ran is the final message to Mankind sent down by Allah, a message that also has the features of being the most-read and most- searched upon since its arrival. The methods to understand Qu'ran in our tradition are Tafsir and Te'vil. Tafsir, expressed by both Allah and His Rasul being the owner of the Islamic theology and his appointed messenger respectively, is carried out depending on the absolute information. Tavil, the non-absolute one, is to choose one of the possible meanings of the expression. The others are just the methods produced by imported minds who made the contradicting parts of different Bibles reasonable. Considering the statements of the Qu'ran as historical and the statements being contradictory with the values of the time, the demand for changing them can't be from a true Muslim mind. This false understanding that might take our holy book out of social life will be a useless effort for Islam.
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Professor Tarik Ramadan was born in 1962, in Switzerland. He is a grandson of Hassan el-Banna, the founder of “Muslim brotherhood” organisation. He is one of the most influential contemporary Islamic scholars. He has published a number of books and articles about Muslims and secularism, challenges of modernity, Muslims in Europe, tolerance, freedom and many other issues. The following works have been translated to Bosnian language: “To be a European Muslim”, ”A Study of Islamic Sources in the European Context”(2002), ” Euro- American Muslims and the Future of Islam”(2007), “In the Footsteps of the Prophet”(2010), “Radical Reform – Islamic Ethics and Liberation”(2011). In this article we discuss the reform of Islam within Tariq Ramadan’s interpretation. We shell present the difference between adaptational and transformational reform, as well as with methods and scope for radical reform as in the view of Ramadan. We also discussed the ways of defining the reform, what does it actually represent and in what spheres that reform is possible.
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Since diversity of Muhamed S. Serdarevic’s work has not always been evaluated and presented the way it deserves, this article is an attempt to point to certain characteristics of his work in the field of history of Islam. In this area he wrote two works: “A short history of Islam” and “Information on the history of Islam”. They belong to two different periods of his creative life, “A short history of Islam” was written in his early period, while the other one in a latter, more mature period of his creative life. Even though both works have a lot in common, they obviously have different intentions. “A short history of Islam” is written for a wider audience and, at the time it was written, it represented the only such work available in local language written in Latin alphabet. A great need for such work becomes apparent through the fact that it was originally being published in the Behar magazine (1905-06), and then immediately printed out as a separate book.
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Imam Galal al-Deen al-Suyuti is an example of extremely talented and broadly educated Islamic scholar, the real encyclopedist. The authors of biographies of famous people point to all the scientific titles Suyuti held. He was Hafeez of Hadeeth (according to definition of the scholars, that is a person who knows more than one hundred thousand Prophetic sayings by heart, along with their chains of transmission and the names of transmitters), an expert in Hadeeth science, a great scholar, a historian, a writer, a poet and so on. All this testifies to his greatness as a scientist. One would be hard-pressed to find a person who wrote this many useful works in so many scientific fields, both in Islamic and in general human history.
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If we examine the time of Revelation, we ll notice that it has been completed during the period when the Prophet s, s.a.w.s, was between the ages of forty-five and sixty-three. Allah s wisdom lies in the fact that, during that particular period of his life, no one could attribute him with youthful euphoria and imprudence or senility and physical and intellectual weakness. It is exactly from this fact that all the, Wahyyinspired, Prophet s wisdom, insight, ingenuousness and sagacity come from. Allah Himself tells us that, with the Qur an (Kitab) he also gave wisdom (Hikmat) to the Prophet: ... To you Allah reveals the Book and wisdom and teaches you that you did not know. , Allah s blessing to you is great! , ...He sent out to the unlettered the Prophet, from amongst them, to tell them His verses and to cleanse them and to teach them the Book and wisdom, for before they were surely in a clear error... . Most of the Islamic scholars hold that this wisdom comprises the entire Prophet s, s.a.w.s., Sunna. The Prophet, s.a.w.s, exceptionally exhibits this wisdom, so he is not hasty, incautious, does not act irrationally or inflexibly.
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Review of: Almir Fatić - Enes Karić, Prilozi za povijest islamskog mišljenja u Bosni i Hercegovini XX. stoljeća, Sarajevo, El-Kalem, 2004., 694 str.)
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As a sign of the attention Islam pays to, not only psychological but also spiritual health, the early Muslim scholars tackled the issue of submissiveness and aggressiveness. The results were the books, and sometimes even real psycho therapeutical manuals, in which, these great scholars theoretically developed, from the Islamic perspective, many of the concepts and techniques of the modern assertiveness training. In the light of the Islamic vision of human nature and using different behavioral and cognitive interventions, they paid special attention to healing the ailing human soul, which, according to them, was the main cause of an assertive pathology.
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Muhammad ibn Battuta (Ibn Battuta) is one of the most famous individuals of the rich Islamic history. He was born in northern Morocco, in the most beautiful Mediterranean coastal city of Tanja, in 1304. His childhood was marked by his inquisitive instinct, love for the new and the unknown. He was barely twenty when he first sailed out of Tanja to the unknown and unexplored areas of the East and the West. He returned to Tanja thirty years later, which is how long his seven hundred and fifty thousand miles long journey took. He returned to a heroic welcome. With the help of the sultan of Marakesh, Ibn Battuta completed his famous travelogue, titled “Tuhfetu el-nizar fi agaibi-laktar”, in two years time. In this travel-record he described all the rare and the unusual things he was between Constantinople and China.
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The analysis of the Bosniacs storytelling reveals the lessons and values important for nurturing the crucial traits of the human nature (physical, moral, intellectual, religious and esthetical upbringing). The moral upbringing is the key area in the oral stories of the Bosniacs. Every other area of upbringing is in close connection with the moral upbringing. If the person did not acquire moral values, nurturing of any other area of his/her personality is like "giving light into the hands of the thief". The religious upbringing takes a second place. Although we can find it in every literature type of the storytelling, hićaja is the type in which it dominates.
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Razumije li se pod bogoštovljem (teologijom) "govor o Bogu", onda islam ustvari nema šta kazati o Isusu Kristu, jer on isključuje bilo kakvo uvlačenje čovjeka u područje božanskoga. Prema tome, neće u ovom članku biti govora o ljudskom iskustvu Boga u smislu kršćanskog bogoslovlja. Isa-pejgamber ima u islamu posve ljudski omjer. Tek njegovo neobično roðenje ga izdiže iznad obiènih smrtnika. Tako se po samom predmetu izmeðu osobe Krista i islamske nauke ne može uspostaviti neka veza.
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The term israiliates is frequently mentioned in tafsir literature. Scientists relate the origin of israiliates to the early period of Islamic history, to the time of scholars, when some of them, searching for some extra knowledge and details from the narration about the Messengers and earlier peoples, turned to the words of the followers of the Holy Books (ahl al-kitab) who converted to Islam. Because of an easy acceptance of israiliates lots of unusual and illogical things concerning israiliates, which have nothing in common with Islamic belief, settled to the bottom of Islamic heritage, in its broader sense, and especially into tafsir heritage, in its narrower sense. In this paper, the author analyses linguistic and terminological meaning of the term israiliates, their classification, and the view of them that should be taken.
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There have been many famine incidents in the human history. Some of these have resulted in the disaster of the people. Muslims have also suffered from these famines. There have been countless famine examples from the time of the Prophet. One of the most significant of these famines is the famine incident that was effective in Madinah and its surroundings during the khalīfat of Umar bin al-Hattab (d. 23/644). This famine, corresponding to the 6th year of the khalīfat of Umar, had negative consequences. In this period when the rains were not falling and the soil almost turned to ash, creatures were harmed, and some deaths occurred. When the opportunities in the city were insufficient to eliminate the shortage, the khalif asked for help from the surrounding provinces. The coming help eased the situation for the people. In this famine year, which is known as the Remade year, Umar did not collect zakat from the public, nor applied a sentence to theft in this period. Umar did everything in his power but as the effects of the famine did not lessen, Umar went to the rain prayer for the drought to disappear. When the rain came, life took its normal course and the people who came to Madinah from the rural parts due to the famine were sent back home by the khalīfa.
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It is possible to come across the name of Abu Hurairah in many of Islamic disciplines. Although he came to al-Madinah three years before the death of the Prophet (pbuh) he was the one who transmitted hadiths of the Prophet (pbuh) most among the companions. This was sometimes seen odd and caused some accusations. Abu Hurai responded to the criticisms made by some companions about narrating hadiths by insisting on his patience and effort for learning hadiths as follows: “I served Allah’s Messenger (pbuh) being satisfied with bare subsistence, whereas the muhajirun (immig-rants) remained busy with transactions in the bazar; while the Ansar (helpers) had been engaged in looking after their properties.” In additon, there are some reports about the Prophet’s (pbuh) appreciation for Abu Hurairah’s patience and effort and His prayer for improving his memory. Besides, some companions like ‘Abd Allah b. Omar, Zayd b. Thabit, Talha b. ‘Ubayd Allah stated that Abu Hurairah was competent and an authority in the field of hadith. One of the disputes around Abu Hurairah is whether he was a faqīh, i.e expert in Islamic law. This issue was brought into question especially by Hanafī jurists within the context of some narrations. Some Hanafī jurists like ‘Isa b. Abân explained the nonuse of Abu Hanifa, Abu Yusuf, Zufar and Muhammad b. Hasan the musarrah and ariyyah hadith which are in conflict with the main rule/qiyas as part of that the transmisser of these hadiths, Abu Hurairah was not a faqih. They argued that the condition of being a faqih (fiqh al-rāwī) is sine qua non for using the ahad hadiths that are in conflict with the main rule/qiyas. When the issue is of concern, the jurists who adopt this opinion give example of musarrah hadith and say that musarrah ha-dith was not used since Abu Hurairah was not a faqih. However, many jurists particu-larly Abu al-Hasan al-Karkhi rejected this opinion and did not accept the condition of being a faqih. Hence, there is no view from the founder imams about the issue. Rat-her, there are some reports that they used hadiths that are in conflict with the main rule/qiyas. Further they used the first part of the musarrah hadith for dating period of the right of option. Another significant point in this issue is that Ibn Mas‘ūd who has an essential role in the formation of understanding of Hanafī school transmitted this hadith. Nevertheless, the chain of Ibn Mas‘ūd is included in Hanafi sources wit-hout mentioning the name of transmitter such as “balaghana” or “ruwiya/yurwa” and his name is never mentioned. Additionally, the tariqs of Ibn al-Omar and Anas b. Malik for the hadith of musarrah is never mentioned in Hanafi sources. Nevertheless, there are some jurists who maintained that Abu Hurairah was one of the faqīh com-panions and objected the idea that he was not a faqīh. Taking into consideration these two approaches, it seems that there is no uniformity within Hanafī school for rejecting or accepting the condition of being a faqīh. Historical and biographical sources qualify Abu Hurariah as faqīh and mujtahid. Besi-des, Omar al-Khattab sent him to Bahrayn to deal with jurisdictional transactions and later appointed him as governor here. This shows Omar’s reliance on the competence of Abu Hurariah in the field of fiqh. Likewise, there are some fatwas (legal opinion) belong to Abu Hurairah which correspond with fatwas of leading companions or dis-sent them. Taqi al-din al-Subqi collected his fatwas under the title of Fatâwâ Abu Hurai-rah. Unfortunately this book is not extant today. In this study, we give fatwas of Abu Hurairah which we found. In the light of this information, it is possible to make the following determinations about whether Abu Hurairah was faqīh or not: i. Abu Hurairah was an authority in hadiths with determination of the companions. ii. His association with the Prophet (pbuh), his continuity for His conversations and his witnessing the sunnah made Abu Hurairah have a deep tact in religious issues. iii. There are fatwas belong to him that corresponded with fatwas of leading compa-nions like Omar b. al-Khattab, ‘Ali, Ibn Omar, Zayd b. Thabit, Ibn ‘Abbas who were well-known for having a deep understanding in fiqh or dissented them. iv. The argument that the founder imams of Hanafī school did not accept some transmissons of Abu Hurairah due to not being a faqīh is not accepted by all of Hanafī scholars. Thus, there is not a uniformity in the school about this issue. v. His responses and fatwas for issues related to fiqh support that he was a faqīh. vi. It should be noted that he can not be compared with the leading faqīhs of the companions such Omar b. al-Khattab, ‘Ali, Ibn Omar, Aisah and Ibn Masʿūd in terms of competence in fiqh.
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After the Prophet Muḥammad started to invite people to Islam, he was subjected to many attacks. Not only the Prophet Muḥammad but the people who were close to him were also quite affected by those attacks. The attacks that the Prophet Muḥammad and his relatives were subjected to during the Mecca period generally occurred in the form of insults and physical attacks. During the Medina period, some groups that were enemies of the Prophet Muḥammad and Islam did not dare to attack Muslims physically instead continued their attacks through adverse propaganda and slander. Although these groups, which were hostile to Islam and led by the hypocrites, had many attacks against the Prophet Muḥammad and Islam, the two incidents that directly targeted the Prophet Muḥammad’s family are quite different from the others. The first of these is the slander against ʿĀʾisha bt. Abī Bakr, known as the Incident of Ifk. Since some Muslims were also abuses of this slander, the incident grew considerably and as a result of this, it was examined in detail in the sources. The second attacks of the hypocrites on the Prophet Muḥammad’s privacy were carried out through Māriya bt. Shamʿūn. On account of the adultery slander against Māriya bt. Shamʿūn is probably carried out in a narrower framework, it has not been scrutinized sufficiently in the sources. No information is given in Sunnī sources about who initiated and spread this slander. Shīʿī sources are divided into two groups on this issue. While the first group recounted the event in a way similar to the narration in Sunnī sources, the other group presented narratives claiming that it was ʿĀʾisha bt. Abī Bakr who initiated the slander against Māriya bt. Shamʿūn. Therefore, it can be stated that the first point to be illuminated in the case of slander against Māriya bt. Shamʿūn is the way it occurred. It is also one of the issues that need to be answered why this event is examined through different narrations in Sunnī and Shīʿī sources. Hence, in this study, it will be tried to find an answer to whether the narratives that convey the slander against Māriya bt. Shamʿūn have reached the present day accurately by considering these two basic problems. As far as it can be determined, since there is no independent study or detailed explanation on the subject, this study will be the first to deal with the subject comprehensively. The main disadvantage of the study is that such an important issue will be dealt with for the first time with very limited information. Despite these difficulties mentioned above, the study first tried to explain how the incident was handled in Sunnī sources. Later, some Sunnī sources that have been instrumental in reaching the narratives to the present day were revealed, and an isnād study (the chain of narrators) was made based on the narration in a Muslim’s work named al-Jāmiʿ al-ṣaḥīḥ. As a result of this isnād study, it was concluded that the narration reached the present day through thiḳa (reliable informant) narrators. In the second part of the study, how the slander against Māriya bt. Shamʿūn is handled in Shīʿī sources was examined, and the reasons of why the event was reported differently from Sunnī sources in some Shīʿī sources were explained. It was also revealed that it was impossible for the incident to take place in that way, and it was concluded that these narratives were fabricated to support the Shīʿī ideology.
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