Many contemporary studies approach Mahdism from a political-science orientation or historical perspective, as the evidence is marshalled from the influential Mahdist movement in Islamic ...history—Abbasids, Fatimids, Muwahhids, Sudanese Mahdists, and so on. As such, it can be seen that there has been a lack of discourse as regards abstraction, particularly concerning the literary structure of Mahdī ḥadīth. This paper explores a panoramic view of ḥadīth commentaries in order to understand their commentarial production on apocalyptic questions, specifically focusing on the subject of Mahdī within this trend of Sunni ḥadīth scholarship. Ḥadīth commentaries are meant to bridge the gap in space and time between Prophetic words or teachings and the actual world of the reader. Hence, this study provides a brief survey of the documentation of Mahdī ḥadīth, starting with the classical Sunnite ḥadīth compendia of the second century of Hijrah. The material has been drawn from ḥadīth compendia, topical ḥadīth works, sīrah literature, classical-to-modern ḥadīth commentaries, and other theological writings and has been balanced when feasible with details (or lack thereof) contained in the Quran. Advocators have always adopted and adjusted their hermeneutics in order to answer challenges posed by deniers of Mahdī ḥadīth. Regardless of how exactly these strategies, attitudes, and uses arose, it is safe to assume that these scholars undertook their work out of professional vocation in addition to religious devotion. Eventually, ḥadīth commentaries found their place in the theological discourse according to orientations and operations of eschatology, which to a certain extent reflect classical, medieval, or contemporary attitudes toward the meaning and relevance of Mahdī ḥadīth.
Abstract Islamic heritage reflects the teachings of the Holy Prophet Mohammad in biography (Syrah) and narrative books. One of the most prominent Sunni narrative references which reflected the holy ...prophet's teachings is Bokhari's Sahih (translation: credible). Bokhari has attributed a considerable number of narrations regarding Fiqh and faith to the Holy Prophet in this book. Hence, the goal of this study is to evaluate Bokhari's narrations about Islamic beliefs and Fiqh in this book. The importance and necessity of such a study increase considering the credibility of Bokhari's Sahih amongst the Sunnis as the most credible and reliable book after the Quran. This study examines Bokhari's historiography considering the deeds and actions he attributed to the holy prophet regarding Islamic Fiqh and Faith through library research and the descriptive-analytical method. Based on the findings, the narrators and the implications of Bukhari's hadiths and the predicates presented therein, their conflicts with other predicates recited by him, other historical reports, Quran, and other widely accepted beliefs of the Muslims bring his historiography into question. We demonstrated our evaluation by examining Bukhari's Fiqh and faith narrations containing notions such as the holy prophet deeming idles sacred before his prophecy, doubting his prophecy, learning about the Judgment day's events from the Jews, being influenced by the Jews in fasting in the Ashoora day (10th of Moharram), and not observing the Islamic rulings and laws. Introduction: According to the Holy Quran, God has set his Prophet an excellent role model, so Islamic scholars have tried to record narrative predicates about the teachings of the Holy Prophet (peace be upon him). One of the most prominent narration references of the Sunnis that has recorded the Holy Prophet's teachings is Sahih (of) Bukhari. Since there are so many interactions in the realm of Beliefs and Fiqh attributed to the Holy Prophet (peace be upon him) by Bukhari in this book, this study aims to assess and evaluate his narrations about Islamic beliefs and Fiqh as recorded and reported in this book, based on the methodological criticism of historiography. This issue is of paramount importance considering the position of Sahih Bukhari amongst Sunnis as the most reliable and credible book after the Holy Quran since it is one of the oldest inclusive narration books (a.k.a. Jawami) of Sunnis and one of their primary references. The vast number of narrations recorded and the inclusiveness of the subjects make this even more paramount. None of the studies done on the subject of Sahih Bukhari have ever criticized Bukhari's historiography or reviewed the narrations attributed to the Holy Prophet (peace be upon him) using a historical method. Materials and Methods: Using the library research approach and descriptive analysis, this study tries to assess and evaluate the quality of Bukhari's historiography considering the actions and interactions he has attributed to the Holy Prophet (peace be upon him) regarding the realm of Islamic beliefs and Fiqh. The present study evaluates ten samples chosen from historical predicates mentioned in Sahih Bukhari, projecting an overall image of his historiography. Discussion of Results and Conclusions: This study concludes that Bukhari's approach is narrative historiography, one of the oldest and most prominent manners for recording history. Bukhari has mentioned various narrations regarding historical events and news using this method. There are different reasons to believe that Bukhari has chosen his narrations and narrators selectively and biased and has presented a false picture of the Holy Prophet's (peace be upon him) beliefs and Fiqh teachings. The findings of this study regarding the contents of Sahih Bukhari show that the book focused on the subjects of beliefs, Fiqh, history, ethics, and interpretation (of the Holy Quran), and Bukhari has narrated parts of the Holy Prophet's (peace be upon him) sayings using the ascribing method. In this study, the faith narrations are about the Holy Prophet's (peace be upon him) activities before his Prophecy when facing idles and afterward regarding His Prophecy and when facing the Jews. Eventually, Bukhari's performance regarding the belief narrations focused on his reports about the pre-prophecy period of Prophet Muhammad's (peace be upon him) life, the beginning of his Prophecy, and during it. Bukhari attributes admiring idles and offering sacrifices for them before prophecy to his Holiness. The portion of Sahih is dedicated to the pre-prophecy period and the beginning of the prophecy is relatively modest. Narrations mainly focused on the description and interpretation of the Prophet's teachings during his Prophecy, the inclusiveness of which in the realm of beliefs and Fiqh is abundantly clear. Based on the narrations mentioned by Bukhari, we could point to predicates such as Jews influencing his Holiness and their command over his Holiness, the Jews bewitching his Holiness, and his holiness' admitting that prophets before him were superior to him. The findings of this study about authenticity show that some narrators of historical reports in Sahih Bukhari were related to Jewish scholars and their reported narrations. In some cases, the nature of the relationships persuaded them to recite Ka’b al-Ahbar's sayings instead of those of the Holy Prophet’s (peace be upon him). One of those narrators reported even ‘Isra'iliyyat’ and was well known for it. As for content, there are some discrepancies between reports of Bukhari and those of other historical narrations or other historical events. Some of the historical predicates presented by Bukhari are in conflict with the Holy Quran or even common sense, all of which take the author to believe that Bukhari’s account of the Holy Prophet’s (peace be upon him) beliefs and Fiqh issues is incorrect.
Sunnis and Shiites place the Hadith as a source of law, but both have different methods of examining Hadith. The most prominent difference is how both of them accept the Prophet companions as a ...hadith narrator. Sunnis believe that all companions were just. But this examination was rejected by the Shiites. The second difference is the reception about the ma’sum. Sunnis reject the concept of ma'sum other than the Prophet, while Shiites believe imams of ahlu al-bait are ma’sum. The implication of these differences is the different narratives of Islamic history, which are based on the hadith. In this issue is the case of the Islam of Abu Thalibwhich is narrated from each different tradition. Therefore, this research is trying to examine the validity of their narrations and its historicity. The result of this paper is that al-Musayyab bin Hazn, the Prophet companion who narrate the hadith about the death of Abu Thalib, is judged differently by each traditions. Sunnis judged him with Siqah, while Shiites said that he only became Islam after fathu makkah and he was not at the scene when Abu Thalib died.
This article aims to examine the changing nature of the Ottoman central administration's policies towards Nusayris in the nineteenth century. In different contexts of space and time, the Ottoman ...authorities employed different measures of collaboration, oppression and persecution, while the Nusayris responded to these policies by either resistance or accommodation. Drawing on various sources from the Ottoman archives, the article singles out various contexts in time and space, in which the Ottoman state - both centrally and locally - condemned them as 'heretics' or, alternatively within this fluid continuum, accommodated them to local political and administrative practice and needs. A close analysis of the practices and the terminology brought to bear in dealing with the Nusayris suggests an adaptive, ever changing and dynamic relationship of the state to these parts of the population. The findings presented here thus urge the historicization of instances of persecution and marginalization in order to come to terms with complex religio-political entanglements and, finally, to delineate a more nuanced perspective on the history of this community in the late Ottoman Empire.
Religion is at the heart of the lacerating conflicts in Iraq and Syria today. In both countries the matter at hand is the fracture between the two main branches of Islam. This fracture escalated into ...a religious war after the Arab Springs in 2011, even though the violent conflict between Shia and Sunni started in Iraq in 2003, after the American invasion of the ancient Mesopotamia. The reason for both the foreign occupation and the insurrection of the civil society leading to the same chaos is that, in both countries, the State does not raise enough legitimacy to open a public space able to welcome a unitary citizenship. Such a phenomenon calls back to the history of the two states and at the British (Iraq) and French (Syria) establishing mandates of the two institutions, which never succeeded in imposing their legitimacy for most people (Shia in Iraq and Sunni in Syria), left out of the ruling bodies for a long time. The Shia-Kurdish combination, which is the leading force in Iraq since 2003, conducted to the refusal of the Arab Sunni minority to live marginalized and powerless.
In recent years, the ways of producing and mobilizing Islamic identity, and being a Muslim in Brazil, have undergone important transformations. An increase in the number of Brazilians converting has ...contributed to this process, raising questions about what Islam is and in what forms and spaces to experience it in the local context, where Muslims are a minority. This article examines these dynamics by analyzing how understandings of Islam are constructed and circulated by Muslims and their Sunni and Shia institutions in Rio de Janeiro. The data presented here are the result of ethnographic fieldwork conducted among Muslims and their institutions in Rio de Janeiro in different periods between 2005 and 2017.
Khalek reviews The Emergence of Early Sufi Piety and Sunni Scholasticism: 'Abdallah b. al-Mubarak and the Formation of Sunni Identity in the Second Islamic Century by Feryal Salem.
The author of the article focuses on a topic that has not been sufficiently studied by experts and analysts – the role of the Shiite factor in the religious and political life of Muslim communities ...in Europe. This situation is partly due to the small size of the Shia communities and the increased loyalty of most of their members to the authorities of the host country in comparison with the Sunni communities, which are much more numerous and have a longer history of coexistence with the indigenous population on the European continent. As part of the study of the problems of Islamic radicalism and extremism in Europe, the previous issues of the Bulletin examined in detail the structure, system and features of the activities of the cells and organizations of the international association of the Sunni Muslim Brotherhood there. They are almost openly patronized by such states as Turkey and Qatar, and Saudi Arabia, the UAE, Egypt and a number of other Arab states are trying to expose in the eyes of Europeans and limit the influence of «brothers» in the Old World. Behind the Shiite radicals in Europe are, of course, Iran and groups like Hezbollah sponsored by it, as well as international organizations of Shiite Muslims. The author notes the strengthening of radical sentiments in the Shiite communities of European countries. This is due not only to the efforts of Iran’s paramilitary structures, extremist Hezbollah, but also in many respects – paradoxically – the rapprochement between Sunni and Shiite radicals on European territory.
The article reveals the main features of the Sunni-Shiite confrontation during the events of the Arab Spring. In particular, the author of the article notes that one of the main results of the Arab ...Spring was the collapse of the ruling regimes in a number of Arab countries, which was accompanied by the growth of Islamic radical ideologies. Under these circumstances, the factor of Sunni-Shiite confrontation is becoming more and more radical during these events, which has resulted in a series of armed confrontations between members of both faiths. The author of the article also argues that despite all its complexity and contradictions, the events of the Arab Spring have led to a complete change in the political map of the Middle East. Рolitically, these countries are undergoing a complete reform of the Arab East, due to the change from secular to religious, which was embodied by Sunni-oriented regimes. At the same time, as the course of events showed, Islamist organizations did not become the main organizing force in the protest movement in the Arab countries and were not its instigators. However, in many countries, it is the moderate Islamist parties that have come to power as a result of the election due to their strong influence on the general population of the Middle East. The Arab Spring has also shown that the actions of the modern and most educated part of society against dictatorship and harsh authoritarianism do not necessarily lead to democratic change in these societies. In a traditional society, forces that do not share liberal values and are unable to offer a frustrated and embittered population a democratic alternative have entered the political arena. All this in general not only did not solve the main domestic and foreign policy problems of the Middle East, but on the contrary led to their further aggravation. At the same time, the factors of the Sunni-Shiite confrontation in the region were increasingly used by various political forces of these countries to solve their own interests.
Background and Objectives: In the field of health and teachings of hygienics-medicine, a lot of traditions have been transmitted from the Holy Prophet (PBUH) and Imams (A.S) and valuable collections ...by the titles of Ţibb al-Nabī (PBUH) and Ţibb al-Ἀemmah (A.S) have been provided. What authentic bases they are stand on scientifically, and how they should be dealt with if their concepts are opposed to updated science of medicine, are objectives of this research. Methods: This research is a review study through collecting data digitally, and from libraries and references related to Sunnite and Shiite works. Results: Different views to the position of the Holy Prophet (PBUH) created two different perspectives. The first is of Sunnites who believe the prophet's (p. b.u.h) status is not to interfere with worldly affairs and occupations including medicine. Therefore, what, in this regard, has been transmitted from His Holiness is His personal opinion, or acquired from the knowledge of the society of the time, and may be correct or not. However, Shiite scholars believe if a tradition proved biographically and contextually, to be issued irrevocably; it is considered as teachings of religion and there is no probable mistake in it. Conclusion: As Shiites believe, to accept, absolutely, the words and sayings issued by the Prophet (PBUH) of Allah is the result of absolute understanding of his clear proofs. Whereas if we believe in disjunction and accept that the Prophet's (PBUH) sayings on occupations including medicine are faulty and mistakable, we deprive humanity of the most important part of the city of knowledge (the Holy Prophet (PBUH)) and basically, defect the absolute holiness of his sayings; as Sunnites did so.
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