Assessment of the Prophetic Narrations About Crying After Death

Death which is inevitably for every mortal is a sadness for those who are left behind is the cause of sırrrow. While some people reflect this sadness out-word as a tear some of them rebel against this through and cry out. Some of them are traditionally reguired or lamenting as showy. For this reason it is inevitable to reveal the Position of the head of the head In İslam and the fact that it is not permissible to narrate it. As a result of person who dies after A person who dies and sheds tears and silent or vocal crying like the lgnorant. It’s not possible to say that, Permissible to cry after And that person sheds tears and tears. Because this situation is the essence of creation and work of mercy. The prophet Muhammad and Omar (d. 23/644), Fatima (d. 11/632), Ibn Mes’ud (d. 32/652-53), Ibn Omar (d. 73/692) Arecrying because of the death of their loved ones. However it’s understood that It’s not permissible to say the merits and beauty of the person who died from the narrations and to call the shocks of shouting and shouting. And it seen that, If a dead person is crying like that and affect and contribution of the dead person in it, He will see the punishment. This article aims to present to rumors that the prophet and some of companions had cried to their death relatives cried and cried forbidden behaviors and interpret and comment on the narrations about the punishment of the dead by the cry of alive and reveal the permissible and non-pemissible behaviors and forms of cryin

The Semantic Rewiev of the Root “Shb” In Quran

As in all languages, Arabic and accordingly Quran which was revealed in a clear, fluent form of Arabic language, have words and concepts that are used in various meanings. The root “SHB” is one of these words which express different meanings depending on its context. This word is used ninety seven times in name and verb form in Quran to express “the togetherness/conversation which is constituted in different places and times, by people who have different ideas and beliefs, among themselves (believer- believer or nonbeliever – nonbeliever) and with others (believer – nonbeliever) in this world and in the Hereafter”. In this study, the basic/root meaning of the root “SHB” is identified firstly by the help of classical dictionaries, commentaries of Quran, and poems. Then the use of this word in Quran in name and verb forms is pointed, and its meanings which differ according to the verse, to the attaching words and to the context are identified

Evaluation of Conflicting Traditions about the Holy Prophet’s Meeting with the Jinn

The Jinn, which is regarded as the third kind of entity apart from the angel and the human being, has been the subject matter of several separate works written by both Muslims and non-Muslims in the past and present. In short, such works deal with the nature of jinns and their characteristics, and they cover matters such as the beliefs about jinns in several religions and cultures and their relationship with human beings. Apart from the fact that the primary source of Islam, namely, the Quran, has a separate chapter called al-Jinn (The Jinn) /72, it provides information about jinns in many verses in several other chapters. Traditions also provide plenty of information about jinns. One example of such information is on the question whether the Holy Prophet have met with jinns. A study of the traditions on this matter reveals the fact that there are ṣaḥīḥ (authentic) traditions that appear to be in conflict with each other and/or with some of the verses in the Quran. In this paper, we have analyzed and evaluated the relevant traditions in order to reconcile these contradictions, thus we aimed to clarify the matter. The question on whether the Holy Prophet met with jinns is often discussed within the context of narrations coming from Ibn al-Masʿūd and Ibn ʿAbbās. While the traditions coming from Ibn al-Masʿūd indicate that the Prophet met with jinns, a tradition narrated by Ibn ʿAbbās says the opposite. In the present work, we have analyzed the outwardly conflicting traditions narrated by both companions along with traditions narrated by other companions on this matter in the light of the chronology of the revelation of the Quran. As a result, we have concluded that the Holy Prophet have met with jinns as narrated by Ibn al-Masʿūd and that the report narrated by Ibn ʿAbbās was about the first years of Islam

Iridium complexes bearing a PNP ligand, favoring facile C(sp^3)–H bond cleavage

Hydrogen iodide is lost upon reaction of PNP with IrI_3, where PNP = 2,6-bis-(di-t-butylphosphinomethyl)pyridine to give crystallographically characterized Ir(PNP)*(I)_2, which reacts with H_2 to give Ir(PNP)(H)(I)_2. Ir(PNP)(Cl)_3 is relatively inert towards the intramolecular C–H activation of the tert-butyl's of the PNP ligand

Jurisprudential Topics and Their Criticism Discussed By Molla Lutfī Of Tokat In His Manuscript “Risālah Muta'alliqah Bi Ayah Al-Ḥajj”

Molla Lutfī of Tokat is one of the fifteenth-century Ottoman scholars. His work “Risālah (Kalimāt) Muta'alliqah bi Ayah al- Ḥajj” covers many jurisprudential issues about al- Ḥajj (pilgrimage). In the mentioned work, he criticized the interpretation for the verses 196-198 of surah al Baqarah in the book “al-Kashshāf 'an Haqā'iq Ghawāmid al- Tanzīl wa 'Uyūn al-Aqāwīl fī Wujūh al-Ta'wīl” which is written predominantly in dirāyah method by the Mu’tazilī scholar al-Zamakhsharī, and the commentaries and annotations written on this interpretation. This study discusses the conditions of Ḥajj, the isssue whether the ʿUmrah is wajib or not, abrogation of an āyah by an hadith, the time for three days fasting during Ḥajj, certain times for performing the rituals of Ḥajj, the issue whether the waqfa on Arafah is wajib or not, and also Molla Lutfi’s views and objections on these topics

en-Nesh fî’l-Kur’âni’l-Kerim: Mefhûmuhu ve Târihûhu ve Da‘âvâhu

[Abstract Not Available

İslam tasavvufunda bir kadin olarak Meryem

Hz. Meryem’in İslam tasavvufundaki yerini anlayabilmek için az da olsa tasavvuftan bahsetmemiz gerekecektir: Yaygın bir anlayışa göre tasavvufun sözlük anlamı yün giymektir.[1] Çünkü yün elbise gösterişsiz bir kıyafet olup, avret yerlerini örtmek için giyilirdi. Terim anlamı olarak Tasavvuf, kalben temiz olmak, Ashab-ı suffe gibi olmak; devamlı ibadet etmektir. Kötü huyları terketmek, güzel huylar edinmektir. Kimseden incinmemek, kimseyi incitmemek, herkesin yükünü çekmek, kimseye yük olmamaktır. Kâmil yani, olgun insan olmak, Allah ile beraber olmaktır. Kişinin nefsine karşı giriştiği barışı olmayan bir savaştır.[2] Bunlara benzer tasavvufun pek çok tanımı yapılmıştır. Bu tanımları bir cümlede toplamak mümkün değildir. Çünkü tasavvuf bir yaşama biçimidir, Allah’ın sevgisini ve onun hoşnutluğunu kazanma yarışıdır. Bunun yolları ve metotları sayılmayacak kadar çoktur. Müslümanlar Allah’a ulaşma ve O’nun rızasını elde etme amacıyla örnekler aramışlardır. Örnek olarak en başta Hz. Muhammed (a.s.)i almaları tabi karşılanmalıydı. Öyle de olmuştur. Hz. Muhammed (a.s.), ümmeti için her yönüyle örnek olduğu gibi sûfî hayat tarzı için de çok önemli bir örnektir. Nitekim O şöyle buyurmuştur: “İhsan, Allah’ı görüyormuş gibi ibadet etmektir, zira sen O’nu görmüyorsan da O seni görüyor.”[3] Bu hadisten anlaşılan hedef ibadet esnasında Yaratıcı ile kul arasında tam bir iletişimin kurulması gerektiğidir. Başka bir hadiste yine Peygamber buyurmuştur ki; “Allah Teâla buyuruyor: Bir Allah dostuna düşmanlık edene karşı, ben savaş açarım. Kul bana en çok kendisine farz kıldığım şeyleri yapmakla yaklaşır. Nafile ibadetlerle de bana yaklaşmaya devam eder. Sonuçta o derece yaklaşır ki, ben onu severim. Ben onu seversem onun işiten kulağı, gören gözü, tutan eli, yürüyen ayağı olurum. Benimle işitir, benimle görür, benimle tutar, benimle yürür.”[4] İslam’ın genel prensipleri çerçevesinde bu hadisten panteist bir anlayış çıkaramayacağımıza göre bir müslümanın bu hadisten anlayacağı şeyı, çok heyecan verici bir dînî coşkunluk olması gayet doğaldır. Müslüman bir mistiğe ufuk ve yön veren hadisler ve sünnet örnekleri sayılmayacak kadar çoktur. Engin bir kültür ve zengin bir yaşam tarzına sahip olan İslam Tasavvufunun mensupları sadece Peygamber ve sahabe örneği ile yetinmemişlerdir. Kur’an-ı Kerimde övülen her insanı arınma modeli olarak kabul etmişlerdir. Çünkü Kur’an bir Müslüman için Allah’ın ezeli ve ebedi olan kelam sıfatından süzülüp gelen bir Kelâm-ı Kadîm’dir, yani kutsal bir kitaptır

Worships and Allah’s Diversified Rewards

After the belief in Allah and in the necessities of His religion, the first of our duties towards Him is to learn our responsibilities as an ‘abd [servant] and worshipping according to His will. Worship is to do what Allah commands and not to do what He prohibits. Worship is legislated by Allah and His Prophet. Thus, the unity and solidarity in worship is achieved. Some reasons and causes for worships are known however the main purpose of worshipping is to serve Allah. Not all the worships are bound with a standard reward scale. Allah has put some standard reward scales as a result of His grace and blessings on His servants. The most common of these is ten-to-one. Worships like az-Zakah [obligatory charity] and as-Sadaqa [voluntary charity] are given seven hundreds -to-one or more reward. Iḥyaʾ Laylat al-Qadr (keeping vigil in that night) is equal to worshipping in a thousand months. In addition, there are unlimited and uncounted blessings in this World and in the hereafter. Also the reward of the worships (like prayer, fasting, giving charity and pilgrimage) is determined by Allah and is subjected to special reward scales. He is who determines the worships and their rewards. One of the greatest blessings of Allah to His slaves is Tawbah [repentance from sins] which means a chance for human beings to make themselves forgiven. Also there is ar-Riya’ [showing off, insincerity] which annuls the worship and limits its reward to this World only

Research about comparison violence and respect to woman in divine religions (Juadism, Christianity, Islam)

Semavi dinler arasında önemli farklar yoktur ve temelinde tüm ilahi dinler, insanın mükemmel olması ve gelişmesi yönünde ortak bir kökenden gelmektedir. Fakat tartışılmaktadır ki, Yahudilik ve Hıristiyanlık gibi dinlerin iki kutsal kitabı İncil Ve Tevrat, zamanla ve yavaş yavaş hurafelerle bozuldu. Çünkü gerçeklerden uzak ve asılsız içerikler bu iki kitapta fazlasıyla bulunmaktadır. İncil ve Tevrat kitaplarında, kadının toplumsal durumu ve rolüyle ilgili, şiddet ve saygısızlığa dayanan hurafelere rastlanmaktadır. Buna karşın İslam dininin kutsal kitabı Kur’an da kadına saygı ve övgü vardır. Fakat İslami görüşe göre bir kadın, saygıdeğer ve Allah’ın görevli elçisidir. Yaratılış felsefesinin de göz önünde bulundurduğu gibi, kadın, Allah’ın halefi olarak gerçek insanlığın ve mükemmelliğin derecesini daha da yükseğe taşıyacaktır. Kadın insanlığın eğiticisidir ve mükemmel çocuklar yetiştirerek bir ulusu ayakta tutar. Kadın gerçekten mükemmel ve olağanüstü bir varlıktır. O toplumun tüm kesimlerine yüksek değerler katar. Kadına değer vermeyi sadece İslam değil, genelde Vahiy Kültürü ’de bahsetmektedir. Bu çalışmada, üç semavi din olan İslam, Hıristiyanlık ve Yahudilikte kadının durumu ortaya konulmaktadır. Buradan hareketle, kutsal kitaplarda kadına yönelik şiddet ve saygı davranışları ele alınarak aradaki farklar ortaya çıkarılmıştırWere originated divine Religions as Source of Inspiration, is all in one direction that same growth and human perfection and there is no important difference and basic in the divine Religions. But what is discussion and reflection, this is Religions like Judaism and Christianity gradually and time passing was distorted and incorporated holy two books of torah and gospel with Superstitions. Because false Contents and far from the truth, there is in this two books more. Are not immune role and Woman Status the torah and gospel, and was found the Superstition Contents about Violence and Disrespect in the books. While there are in the holy Islam Religion of woman Greatness and respect. And but Islam View, a female has worthy and God's mission character who can walk of the higher degree of perfection and true humanity finds time to realize the philosophy of creation, is the God successor. She is a human trainer and can educate a competent child, to relieve nation of Confusion. And in the fact the superior value to women and Perfections and her endless Services. She is a superior value to all segments of society. The value to women, in Islam is not only and the general in Revelation Culture is mentioned of woman Greatness. In this paper studied Woman Situation in The three heavenly religions, Judaism and Christianity and Islam. Hence beginning Violence and respect behaviors to woman, and then studied to explain the position of women at heavenly books