Âlî İsnad Arayışlarının Meyvesi: es-Sâbık ve’l-Lâhik

Author(s): Tuğçe GÜNAYDIN / Language(s): Turkish Issue: 2/2022

This essay seeks to shed light on the connections between elevated isnād and al-sābiq wa’l-lāhiq (distance between the first and last narrator of traditionist). Since the 2 nd/8th century, when the search for elevated isnāds began, intense interest has been seen by the traditionists. The article looks at how these initiatives to elevated isnād helped pave the way for the emergence of alsābiq wa’l-lāhiq. Similarly, it is investigated if al-sābiq wa’l-lāhiq promotes the look for elevated isnād. First, the data documentation approach was applied to data taken from the history of hadith, various hadith techniques, and biographical dictionaries to ascertain the relationship between two notions. The relationship between two themes is then made clear using information from Khatīb Baghdādī’s (d. 463/1071) al-Sābiq wa’l-lāhiq, the first work authored in this field. Significance of the study of Khatīb Baghdādī’s work is further increased by the fact that he was the first to present the idea. The relationship between the subjects has been looked at in the article from three different theoretical angles. First, historical information has been used to assess how the orientation of hadiths concerning elevated isnād created the stage for the conception of al-sābiq wa’l-lāhiq. Then, the connection between subjects was examined through explanations of hadith methodology and biographical dictionaries authors. When the historical records of hadiths are reviewed, it becomes clear that the traditionist supported the hearing of elevated isnād and its transmission starting in the 2nd/8th century, particularly in the 3rd/9th and 4th/10th centuries. al-Sābiq wa’l-lāhiq was founded as a consequence of factors including the existence of grandfathers and grandchildren who reported from a single hadith due to orientation in elevated isnād and the fact that certain traditionists took pride in passing down the narrations of the elders to the younger generations. In addition, as the century moved away from the Prophet, the elevated isnāds that enable to reach him with a short isnād gained more importance. This situation explains why al-sābiq wa’l-lāhiq was formed in the 5th/11th century. It was also discovered that Khatīb Baghdādī’s introduction of this idea to the discussion was not a coincidence, and it was stated that this was due to his interest in elevated isnād. The connection established by the authors of hadith methodology between two concepts is that al-sābiq wa’l-lāhiq encourages the audition of elevated isnād. al-Lāhiq in other words hadith aspirants who want to be the last person who transmits hadith from a traditionist, that is, turning to mu‘ammerūn (long-lived) teachers at a young age supports the audition of elevated isnād. The efforts of biographical dictionaries authors to record elevated isnads that reached al-lāhiq were evaluated as a different manifestation of this situation. The connection between two subjects has also been examined in the work of Khatīb Baghdādī, which has the same name as the concept and various findings were obtained about al-sābiq wa’l-lāhiq and traditionists who were attributed to him as al-sābiq wa’l-lāhiq. According to this, it has been understood that traditionists who were compared to al-sābiq wa’l-lāhiq were chosen from among the long-lived people. A study was conducted on 6 traditionists, in whom Khatīb determined the ratio of al-sābiq wa’l-lāhiq to 10 or more. According to this, it has been determined that the narrators, who are mentioned as al-sābiq, are generally attributed to teachers or peers of traditionists. However, it has been revealed that there is no obligation to be a teacher or peer, and sometimes there are al-sābiqs among the students. The fact that most of the al-sābiqs are teachers and peers shows that the concept is considered a rarity. Because in the history of hadith, isnād generally goes from student to teacher. In addition, the narration of peers from each other or the teacher from students showed that narrators, who are called al-sābiq, have descending isnāds from that teacher. However, it has been determined that not all the narrations of al-sābiq were descending, only of whose narrations from that traditionist would be regarded as descending. As al-lāhiq, on the other hand, is the last person to transmit hadith from traditionist, he already has elevated isnād and all of them are long-lived people. However, the missing part of Khatīb’s book is that he does not pay attention to whether al-lāhiq is reliable or abandoned. In addition, it was stated that al-lāhiq should be chosen only from reliable, and in this case, it would not affect the distance between al-sābiq and al-lāhiq.

The Emergence of Turkish Ḥurūfism in the 15th Century Anatolia and its Reflection in the Early Ottoman Literature

Author(s): Slobodan Ilić / Language(s): English Issue: 3-4/2020

After the notorious persecution of its Khurasani protagonists, profiting from the political and ideological vacuum of the interregnum and the upsurge of the Shiite propaganda of the late 15th century, the Hurufi teaching penetrated Eastern and Central Anatolia, partly disguised under the tenets of different Batini indoctrinated groups, making these regions by the end of the century, its new stronghold. The main stage of the events became the Ottoman lands. Particularly in the years after the Ankara disaster of 1402, Asia Minor and the Balkans became a fertile soil for all unorthodox doctrines, especially those, like Hurufi one, nurturing apocalyptic or messianic expectations. Simultaneously, Persian and the Gurgani vernacular retreated before the Anatolian Turkish as its written medium. The paper concentrates on the exegetical attempts of the second generation of Fażl Allāh Astarābādī (d. 1394)’s disciples, in particular the first Turkish translations and commentaries on his seminal works.

THE GENDER-BASED VIOLENCE AS AN INSTRUMENT OF WARFARE IN ARMED CONFLICTS

Author(s): Collins G. Adeyanju / Language(s): English Issue: 2/2020

The gender-based violence in recent times has become an integral part of the on-going Boko Haram Insurgency in North-East Nigeria. Since the full-scale declaration of combat between the Nigerian state and the insurgent group, the asymmetrical tactics of the group have been evolving, based on its capabilities. The recent spike in the targeted raid and attack on female schools, markets, and female institutions purposely for abduction and kidnapping of women and girls indicated this assertion. Due to the depletion of its fighters and loss of territories, there is a surge in mass deployment of ‘women and young girls’ as material instruments of warfare: fighters, suicide bombers, human shields, bargaining tools, sex slaves, informants, and so on. This article appraises the gender push-pull factors responsible, motivation behind the current behavior, and proffers some policy guidance.

The Historical and religious conditions of the split of Sudan...in the context of Christian-Muslim relationships

Author(s): Waldemar Cisło / Language(s): English Issue: 1/2014

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.

THE KHALWATI ORDER AND SOME KHALWATI TEKKES IN BOSNIA

Author(s): Mehmet Cemal Öztürk / Language(s): English Publication Year: 0

Within the short scope of this study of ours, we aimed at shedding some light on a number of documents that sat in the Ottoman Archives for centuries until we had a chance to unearth them from the dusty shelves. They are about three Sufi community centers (known to Bosnians and Turks simply as “tekke”or “hankah”) that once existed in what is today the Bosnia and Herzegovina:The Khalwati tekkes of Gazi Husrev Beg in Sarajevo, Elci İbrahim Pasha in Travnik and the one in Blagaj. Prior to the presentation of these documents about, specifically, the Khalwati Order of dervishes in the last part of the article,we enlarge on the meaning of the practice of khalwah, its theological roots in the Holy Quran, and historical, geographical and traditional roots in the Ottoman lands. We, in the mean time, present the reader with brief explanations as to how, where and by whom it used to be practiced and its length,sometimes varying from one order to the next under different circumstances.

The Kingdom’s position concerning the Contemporary problems

Author(s): Jamal A. Raffah / Language(s): English Issue: 1/2004

The Melkites and Their Law between Byzantium and Islam: Wykład prof. Johannesa Pahlitzscha na Seminarium Śródziemnomorskim Instytutu Historii UJ

Author(s): Krzysztof Fokt / Language(s): Polish Issue: 1/2016

The note is a short report from a scholarly event: the lecture of Prof. Johannes Pahlitzsch on the law of the melkites in the Middle Ages, which was presented during the Mediterranean Seminar of the Institute of History of the Jagiellonian University on February 25th 2015.

The Musician (Zakir/ Imam Cafer) in the Culture of the Alevi and Bektashi from the Region of Kardzhali

Author(s): Rumyana Margaritova / Language(s): English Issue: Special 2/2020

The article studies the role of the musician in Alevi-Bektashi culture in the region of Kardzhali, Southern Bulgaria. The musician in that culture performs simultaneously religious, social and artistic roles. He is a figure whose qualities allow the researcher to associate him with the cultural type of the epic musician. His non-professional but specialized activity is presented from an insider’s viewpoint detailing the specific characteristics of that activity, the approaches applied in the process of training in it, through the qualitative evaluation of the musicians and the differences in their performance manners. The author presents the biographical trajectory and the performance style of a contemporary young Bektashi musician from the region in order to depict his portrait. The interaction between his outstanding talent and his strong religious devotion define his complex development as a musician and a member of the Heterodox Muslim community.

THE NARRATIVE OF POLITICAL ISLAM: CONSTITUTIONALISM AND HUMAN RIGHTS

Author(s): Nikola Gjorshoski / Language(s): English Issue: 1/2018

One of the essential postulates of political orientation and determination for the building of stable societies and a functioning political system in its content recognizes and imposes the need to examine the relation of relevant political actors to constitutionalism and human rights as concepts and preoccupations for any modern society. Also, constitutionalism and human rights and freedoms as its inseparable category manifest the political values and the corpus of essential and common political goals and commitments of a particular political community. Political Islam as an ideological political subject has its own sources and a valuable orientation framework through which prisms and perceptions can be interpreted or extracted by individual axiological determinants to certain issues. This paper analyzes exactly the relations of political Islam with constitutionalism and human rights, and similarly to the so-called framework it draws attention to the concepts of power, the mechanisms of control and compliance with the Sharia regulations. At the same time, the importance of human rights and freedoms in the Islamic narrative, their nature and scope, as well as the differences with the western established documents in this area are emphasized and analyzed.

The Political Conduct of Imam Ridha while Facing the Revolts at the Time of His Imamate

Author(s): Hamid Reza Shojaifard,Zahra Sajadi / Language(s): English Issue: 1/2020

Imam is a guide, leader, navigator, successor of the Prophet and the Divine ambassador on the Earth, whose speech, action and authentication are authority and proofs for us. In fact, Imam is the true ideal for humanity in various aspects of worship, individual, social and political realms. While Imam’s speech, actions and authentication is authority for us in matters of worship and jurisprudence, similarly they are proofs for us in the matters of governance and politics. Moreover, if we want to succeed in these grounds, we need to follow the infallible Imams and take their code of conduct as ideal for us. This article seeks to examine the political conduct of Imam Ridha facing the revolts during the period of his Imamate, in order to set an example to Muslims in political affairs.

The Transition from the Temple of Jupiter to the Great Mosque of Damascus in Architecture and Design

Author(s): Kamil Sobczak / Language(s): English Issue: 5/2015

Great Mosque of Damascus was built between 705 and 715 by the Umayyad Caliph al-Walid I. However, the origins of this building dates to the distant past. At first it was a location of an ancient Aramaean temple dedicated to the god Hadad. With Hellenization the temple was dedicated to Zeus and in the first century BC the Romans transformation it into the Temple of Jupiter Damascenus. In 391 Emperor Theodosius converted the temple into Christian Cathedral of Saint John. Erection of the mosque by Caliph al-Walid I was under strong influence of earlier constructions. Meaning and consequences of such transitions, from the Roman temple (there is almost no data of the Aramaic building) through the Christian Cathedral to the Islamic mosque is an interesting process. Issue not only within the art and architecture, but what is more, in a religious aspect of the continuity of sacred space.

TOLERANCE HERITAGE: THE ROUTE OF SUFISM FROM KHORASAN TO THE BALKANS

Author(s): Morteza Nouraei,Bahman Zeinali / Language(s): English Issue: 1/2020

The necessity for peaceful coexistence today makes clearer the requirement for study on tolerance. The vast region from Central Asia-Khorasan to the Balkans has had its ups and downs for centuries in the study of its historical geography. The diversity of nations and tribes along this path highlights the attention to common cultural components. Meanwhile, the existence of various Sufi groups throughout the history in the region has a special character. The idea of Sufism was essentially based on tolerance and grew into a Peaceful coexistence. However, various Sufi groups have experienced violence at historic junctures by entering the political arena. But it must be said that the distinction between cultural and ideological Sufism has shown peaceful life. This article endeavor to introduce the Sufism growth and development in different regions so that a significant and plausible path can be drawn as a Sufi Road. In addition, the legacy of Sufism has been activated by its cultural image in the areas in question, showing many similarities between different Sufi groups in various countries. The homogeny among the cultural components of Sufism in the geography of the region are a way for dialogue. As a result, one can experience cultural exchange in the form of coexistence and tolerance.

Tomasz Andrzej Tupalski, Fundamentalizm islamski w Egipcie XIX i XX wieku

Author(s): Dariusz Wybranowski / Language(s): Polish Issue: 1/2013

Tożsamość i cel czlowirka wedlug Koranu

Author(s): Joseph Ellul / Language(s): English Issue: 1/2014

Given that Islam as a religion is centred upon the oneness of God, most people might arrive at the mistaken conclusion that it has little or no room for a thorough consideration of humanity and its purpose. In actual fact, divine oneness in Islam lies at the heart of all discourse on human identity and purpose. What I propose in this article is to offer some insights into the relationship in Islam between God and humanity and, consequently, humanity’s status in the created world. This would imply a twofold analysis that will deal with the question of human identity in relation to God and human identity in relation to the created world. Many times these two concepts cross each other’s paths.

TRENING ASERTIVNOSTI U DJELIMA RANIH MUSLIMANSKIH UČENJAKA

Author(s): Aid Smajić / Language(s): Bosnian Issue: 20/2004

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.

TÜRK HOŞGÖRÜSÜNÜN TARİHİ YANSIMASI (OSMANLI ARŞİV BELGELERİ DOĞRULTUSUNDA KOSOVA HALKININ MÜSLÜMAN OLMASI)

Author(s): Ramazan Biçer / Language(s): Turkish Issue: 8/2010

One of the principles of Islam is that there is ‘no compulsion in religion’. The Qur’an and Hadiths vehemently insist on religious tolerance and the idea of "no compulsion in religion". Compulsion is opposite to the ihtida. Ihtida is the volunteer embracing of Islam by people who belong to other religions. A person, who embraces Islam, is called a muhtadi. According to Islamic Theology, ihtida is shaped by the individual decision and creation of God. There was no compulsion in religion for Christians and Jews during the Period of the Prophet Muhammed and the Caliphs. Many Muslim states like the Omayyads, the Abbasids and the Seljuks, carried out these Qur’anic orders. Historically, Turks have always been dependent on the order of the Qur’an as “There is no compulsion in religion”. Especially the Ottoman state was adopting the order of ‘no compulsion in religion’ along all borders of the empire. We have some evidences proclaimed as firman about this subject, like: “There is no permission to a person who has not his/her consent and accept to become a Muslim by compulsion, and these situations must be prevented in the Ottoman territories”. The idea of ‘no compulsion’ is carried out in the Kosovo by Ottomans. As a consequence, the people of Kosovo were accepting Islam by free will. As a matter of fact, some archival documents support these claims.

TÜRK SİYASAL HAYATINDA TÜRKÇÜLÜK FİKRİNİN GELİŞMESİNE YOL AÇAN ETKENLER

Author(s): Çağri D. Çolak / Language(s): Turkish Issue: 29/2016

The aim of this study that mention the development of Turkism ideology in Turkish politic life is to give data about the historical background of Turkist ideology. In this regard the effects of Turcology studies in Europe, French Revolotion and the Turkish intelligentsia immigrants coming from Russia on Turkist ideology is analyzed. Finally, the relationship between the non-performed projects which aimed on Ottomanism and Pan- Islamism strands and carrying Turkism approach onto political platform is discussed.

Türkiye’de Siyasal Toplumsallaşma ve Siyasal Katılım Ziyaret Fenomeni Örneği

Author(s): Şaban Erdiç / Language(s): Turkish Issue: 2/2016

This article deals with political socialization and political participation, in the context of visiting phenomenon, in Turkey. We took the Ali Baba Tomb in central Sivas and Celtek Baba Tomb in Celtek village as the sample of our study. In the study, political socialization and participation was seen as a dialectical process between individual and society. Visiting phenomenon embodying a rich historical, religious and cultural accumulation is important in that it defines the religious tendency of huge masses. As a matter of fact, they have realized their potitical socialization in a pretty much authentic culture with different interests, duties, roles and positions. At the same time, they have shown their political participation with reference to the religious world of meaning.

Ubûdî-i Gülşenî’nin Der Fazîlet-i İlm ü Amel ve Kabâhat-i Cehl ü Kesel Adlı Mesnevisi

Author(s): Muzaffer Kılıç / Language(s): Turkish Issue: 2/2022

: In this study, the text of ‘Ubūdī-ye Gulshanī’s mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal (On the Virtue of Knowledge and Good Deeds and Immerit of Ignorance and Idleness), who is known to had lived in Egypt between the second half of the sixteenth century and the first half of the seventeenth century, will be examined. In this work of 359 couplets, which resembles a folk-type mathnawi and begins with a long introduction, the virtues of collecting knowledge and doing good deeds with it by avoiding ignorance and laziness as a religious obligation are mentioned. Throughout the mathnawi, the importance and obligation of seeking knowledge are emphasized by making direct quotations from the Qur’an verses and hadiths. As a matter of fact, this mahthawi, which emphasizes that the reason for the creation of mankind is to learn knowledge and find Allah, and that it should be on the path of knowledge from cradle to grave, is an example of an nasīhatnāma on knowledge that is rarely seen in Ottoman literature. The only known copy of this mathawi of ‘Ubūdī is located in Istanbul University Rare Books Library, Turkish Manuscripts number 1931. There is no information in the manuscript that determines the identity of the author other than the pseudonym of ‘Ubūdī. For this reason, in order to determine the identity of the poet with the pseudonym ‘Ubūdī, Ottoman sources were examined and three people using this pseudonym were discovered. Of these three people, it is seen that the poems in the ‘Ubūdī-ye Gulshanī’s Manāqib-e Awliyāye Misr (The Lives of Egyptian Saints) are similar in language and style to the poems in the knowledge and ignorance themed mathnawi, and even some couplets are almost the same. Based on these similarities, it was concluded that the mathnawi entitled Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal belongs to ‘Ubūdī-ye Gulshanī, one of those poets with the pseudonym of ‘Ubūdī. There is no information about the epithet, lineage and progeny of this secluded poet whose name is not mentioned in biographical and bibliographic sources. What is known about his life is due to his work called Manāqib-e Awliyā-ye Misr. ‘Ubūdī, one of the living witnesses of the developments in Egypt, deals with many details about religious and social life there in Manāqib-e Awliyā-ye Misr. Therefore, a lot of information about the environment he lived in and the people he was in contact with can be accessed. Based on the historical poems he wrote for various reasons such as religious and historical figures and the construction of architectural works, it is understood that ‘Ubūdī was in Egypt beginning from a date before 1597 until 1611. It is known that ‘Ubūdī-ye Gulshanī first affiliated to Ali Safvetī Efendi, the grandson of Ibrahim-i Gulshanī, one of the sheikhs of Gulshaniyya order, and then, after his death, Sheikh Hasan Efendi, Ali Safvetī Efendi’s brother. In this study, ‘Ubūdī-ye Gulshanī and the unknown aspects of his life will be emphasized on the occasion of his mathnawi Dar Fazīlate Ilm o Amal wa Qabāhat-e Jahl o Kasal, which has not been the subject of an academic study before. This mathnawi, which starts with a long introduction in the characteristic of tawhīd in accordance with the classical order, continues with praise of the Prophet and the four caliphs. After that, the transition to the main topic is made with the title “Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal”. There are many hadiths in the form of titles in this section. These hadiths are translated and annotated with one or more couplets and various virtues of knowledge are mentioned. In addition, there is a tale titled hikāyat (story) and a verse translation of an disciple looking for the tree of immortality in Rūmī’s Mathnawī-ye Ma‘nawī. Mathnawi ends with the khātima section titled “Münājāt wa Khatme Kitāb”. In this section, ‘Ubūdī begins the pleading with the verse “Pray to me and I will respond to you” (al-Mu'min 40/60) and completes his work by praying to the person to whom his mathawi is presented and to those who read and say amen. In this article, a brief biography of ‘Ubūdī-ye Gulshanī, as reflected in the sources, his works, known poems and the analysis and text of his mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal will be included. In the analysis section, firstly, the copy of the mathnawi in the Istanbul University Rare Books Library is described, then the language, style and spelling features of the author are emphasized, and the genre and form characteristics of the work are mentioned. In the last part of the analysis section, the mathnawi is evaluated in terms of its content and its summary is given. In the conclusion section, there is a general evaluation by presenting the inferences about the work. In the second section of the article, there is transcripted text of ‘Ubūdī’s mathnawi Dar Fazīlat-e Ilm o Amal wa Qabāhat-e Jahl o Kasal. The translations of quotations such as Qur’an verses, hadiths and proverbs in the text are given and their sources are shown in the footnotes. In addition, the verses and hadiths given in translation and the stories and quotations taken from other sources are identified and their sources are shown.

Učitelji imama Ebu Hanife

Author(s): Sumejja Ljevaković-Subašić / Language(s): Bosnian Issue: 89/2022

Kufah, the city where Abu Hanifa was born and received most of his education was at the time one of the greatest, along with Mecca, Medina and Basrah, centers of development of Islamic studies. During the period of khalifa Ali ibn Abi Talib, Kufah was the capital of the Caliphate. Over a thousand sahabies, including the 24 participants of the battle of Bedr inhabited Kufah. Their presence alone brought about the rise in interest in studying and understanding the tenants of faith among the citizens of Kufah. Most of the sahabies were transmitters of the Tradition of the Messenger s.w.s., or were a model of living his Sunnah thus passing it on to the next generation of Muslims – tabi’ins. From this generation, who listened to the Hadith and witnessed its practical living directly from the sahabies, Abu Hanifa received his learning. Historical sources note that there was hardly any muhaddis living in Kufa at the time that Abu Hanifa did not quote a Hadith from. As a result of this and because Abu Hanifa also stayed in Mecca and in Medina where he attended lectures and learned from the most eminent scholars in the region, some authors state that the number of the teachers of Abu Hanifa reaches 4000. Since it is impossible to account for all the teachers of Abu Hanifa, in this article we will only mention those who were amongst renowned imams of the time in the fields of fiqh, hadith, Tafseer and qiraat. We here bring details on the following teachers: Hammad bin Abi Sulayman, Amir Ash-Sha’bi, ‘Ata’ ibn Abi Rabah, Katadeh ibn Di’ameh Al-Basri, Amir ibn Dinar, Ibn Shihab az-Zuhri, Sulayman b. Mihran Al-A’mash, Abu Jafer Muhammad b. Ali b. Al-Husain, ‘Ikrime Abu Abdullah, Seleme b. Kuhail b. Husayn Al-Hadramiyy, Al-Hakem b. ‘Utejbeh, Nafi’ Abu Abdullah el-Medeni, Abu Az-Zubejr el-Meki Muhamed bin Muslim, Hisham ibn ‘Urva ibn Az-Zubejr and Abdur – Rahman ibn Hurmuz Al-A’raj.