BackgroundThe increased risk of developing attention-deficit hyperactivity disorder (ADHD) in extremely preterm infants is well-documented. Better understanding of perinatal risk factors, particularly those that are modifiable, can inform prevention efforts.MethodsWe examined data from the Extremely Low Gestational Age Newborns (ELGAN) Study. Participants were screened for ADHD at age 10 with the Child Symptom Inventory-4 (N = 734) and assessed at age 15 with a structured diagnostic interview (MINI-KID) to evaluate for the diagnosis of ADHD (N = 575). We studied associations (...) of pre-pregnancy maternal body mass index (BMI), pregestational and/or gestational diabetes, maternal smoking during pregnancy (MSDP), and hypertensive disorders of pregnancy (HDP) with 10-year and 15-year ADHD outcomes. Relative risks were calculated using Poisson regression models with robust error variance, adjusted for maternal age, maternal educational status, use of food stamps, public insurance status, marital status at birth, and family history of ADHD. We defined ADHD as a positive screen on the CSI-4 at age 10 and/or meeting DSM-5 criteria at age 15 on the MINI-KID. We evaluated the robustness of the associations to broadening or restricting the definition of ADHD. We limited the analysis to individuals with IQ ≥ 70 to decrease confounding by cognitive functioning. We evaluated interactions between maternal BMI and diabetes status. We assessed for mediation of risk increase by alterations in inflammatory or neurotrophic protein levels in the first week of life.ResultsElevated maternal BMI and maternal diabetes were each associated with a 55–65% increase in risk of ADHD, with evidence of both additive and multiplicative interactions between the two exposures. MSDP and HDP were not associated with the risk of ADHD outcomes. There was some evidence for association of ADHD outcomes with high levels of inflammatory proteins or moderate levels of neurotrophic proteins, but there was no evidence that these mediated the risk associated with maternal BMI or diabetes.ConclusionContrary to previous population-based studies, MSDP and HDP did not predict ADHD outcomes in this extremely preterm cohort, but elevated maternal pre-pregnancy BMI, maternal diabetes, and perinatal inflammatory markers were associated with increased risk of ADHD at age 10 and/or 15, with positive interaction between pre-pregnancy BMI and maternal diabetes. (shrink)

Pese a la estricta contextualización de lomágico como demoníaco en el tejido dela narrativa de El asno dorado de Apuleyo,una corriente que se ha descuidado enla academia moderna explora su legadopagano –r et i ene el al cance par a unahi pót esi s fact i bl e en l a forma de unacoalición paradigmática entre su progeniei nevi tabl e, l as bruj as desesperadas aligual que una comunidad distinguida detaumaturgos, los teúrgos, cuya identidaden el discurso intelectual proporciona elejemplo (...) más fino de las formas politeistasde adivinación. En Sobre los misterios deJamblico, se clarifica la representación deotra tipología de magia, la natural, queavala un notable paralelo en una premisacompartida –los niveles de motivación.Deseo proponer, que en tanto arroja luzsobre una clasificación dual de la magiac omo demoní ac a y nat ur al , t ambi énrefleja de manera fascinante los grados deunidad entre las brujas desesperadas ylos teúrgos en cuestión –las operacionesde l os pri meros a menudo sust ent ans us pl a n t e a mi e n t o s pa r a o c ul t a r e lconocimiento y su potencial no es inferiora l as preocupaci ones el evadas de l ossegundos.Despite the strict contextualization ofmagic as demonic within the fabric ofnar r at i ve i n Aput ei us ’ Go l de n As s , aneglected current in modern academia itspagan legacy - retains scope for a feasiblehypothesis in the form of a paradigmaticcoalition between its inevitable progeny,desperate witches as well as a distinguishedc o mmu n i t y o f t h a u ma t a u r g o i , t h etheurgist, whose identity in intellectualdi scour se, chi ef l y t he f i nest possi bl ee x e mpl um of pol yt he i s t i c f or ms ofdi vi nat i on I ambl i chus’ De Myst eri es,clarify their representation of anothertypology of magic, natural, endorsinga striking parallel in a shared premise -levels of motivation. I wish to propose,that in as much as it throws light on twofold classification of magic as demonic andnatural it also fascinatingly reflects degreesof unity, though not without reserve insome areas, between the desperate witchesand theurgists in question - the formerwhose operations often underpin theirclaims to occult knowledge and whosepotential is no less inferior to the elevatedconcerns of the latter. (shrink)

Twitter played a dominant role during the 2014 general elections in India, ushering a right-wing party into power. Political leaders employed Twitter to augment their public image and push right-wing campaign agendas to millions of followers. A prominent and strategic use of Twitter was credited to Prime Ministerial candidate Narendra Modi, portrayed as a visionary leader supporting economic development, social empowerment and good governance. Within this narrative, women's empowerment debates underwent multiple transformations. Through this article, we aim to establish the (...) nature of discussions lying at the intersections of feminist thinking and internet technology. We study the discursive trajectory of women's empowerment against the backdrop of a right-wing political ideology playing out on Twitter. Utilising the qualitative methods of Thematic Analysis and Feminist Relational Discourse Analysis, we study two cases highlighting feminist campaigns beginning in 2014: instant triple talaq, and the Sabarimala verdict. We analyse tweets in relation to these incidents and highlight the rhetorical inconsistency of right-wing leaders and supporters. We further discuss the implications of this inconsistency for the simultaneous suppression of voices demanding empowerment and amplification of those justifying religious tradition. Finally, we conclude by introducing the idea of the ‘controlled empowerment’ of women in support of our analysis. (shrink)

Cloud computing paradigm is growing rapidly, and it allows users to get services via the Internet as pay-per-use and it is convenient for developing, deploying, and accessing mobile applications. Currently, security is a requisite concern owning to the open and distributed nature of the cloud. Copious amounts of data are responsible for alluring hackers. Thus, developing efficacious IDS is an imperative task. This article analyzed four intrusion detection systems for the detection of attacks. Two standard benchmark datasets, namely, NSL-KDD and (...) UNSW-NB15, were used for the simulations. Additionally, this study highlights the proliferating challenges for the security of sensitive user data and gives useful recommendations to address the identified issues. Finally, the projected results show that the hybridization method with support vector machine classifier outperforms the existing techniques in the case of the datasets investigated. (shrink)

AimThe current study attempted to assess the effect of positive emotion on post-graduate students’ psychological capital as well as on their academic engagement behavior. Also, the direct relationship between PsyCap and academic engagement behavior was assessed alongside the presence of Stress as a moderating variable between PsyCap and academic engagement behavior amongst post-graduate students in Malaysia.Materials and MethodsA self-administered questionnaire was used for data collection from 373 post-graduate Ph.D. students registered in various universities throughout Malaysia with a non-probabilistic sampling technique. (...) Research respondents belonged to management, humanities, engineering, computer science, and health sciences domains, and they responded through a questionnaire copy. Statistically, structural equation modeling was applied to evaluate confirmatory factor analysis, reliability analysis, validity analysis, measurement model, structural model, and path analysis. Furthermore, the bootstrapping approach was utilized to test the final model.ResultsFor the hypothesized model, our results confirmed that positive emotions had a positive and significant effect on students’ psychological capita as well as on their academic engagement behavior. Further, PsyCap also had a positive and significant effect on academic engagement behavior. Our results also reported that stress as a moderating variable has a negative and deteriorating effect on the relationship between PsyCap and the academic engagement of students.ConclusionThe study’s findings support the theoretical assumption that positive emotions help individuals generate cognitive resources, which in turn help them manage their engagement behavioral requirements. However, the stress caused by their study needs may deplete their psychological resources, consequently influencing their academic engagement behavior. Interventions like personal coaching/counseling, appropriate follow-up, and flexible goal settings with other measures may help post-graduate students in achieving their daunting tasks. (shrink)

This is a very rudimentary draft on comparative study of religions. This is being worked for ultimate deposit here and elsewhere as an open access monograph.

_That is full. This is full. From the full comes the full. Remove the full from the full and what remains? The full._ This first line of the Isha Upanishad, one of the most powerful ancient books of faith, is so profound that Mahatma Gandhi famously said, “If all the Upanishads and all the other scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Isha Upanishad were left in (...) the memory of the Hindus, Hinduism would live forever.” One of the shortest collections of texts, consisting of seventeen or eighteen verses, the Isha Upanishad is significant because of its explanation of man’s relationship with nature and God. However, it also goes beyond all faiths and religions to help people look within and without themselves to answer questions that have existed and persisted from the dawn of civilization. This beautifully crafted edition of the Isha Upanishad has been translated in clear and vivid language by Pritish Nandy, renowned poet, painter and filmmaker. And for the first time the powerful scripture is accompanied by brilliant illustrations by accomplished artist and designer, Sunandini Banerjee. Together the crisp passages and glowing illustrations manifest the thread that connects all that exists and chronicle mankind’s search for the true meaning of life. (shrink)

A translation of the ancient book of faith charts man's search for life's meaning and reveals his relationship with nature and God.

Background: Meditation is gaining recognition as a tool to impact health and well-being. Samyama is an 8-day intensive residential meditation experience conducted by Isha Foundation requiring several months of extensive preparation and vegan diet. The health effects of Samyama have not been previously studied. The objective was to assess physical and emotional well-being before and after Samyama participation by evaluating psychological surveys and objective health biomarkers.Methods: This was an observational study of 632 adults before and after the Isha (...) Samyama retreat. All participants were invited to complete surveys. Controls included household significant others. Surveys were completed at baseline, just before Samyama, immediately after Samyama, and 3 months later to assess anxiety, depression, mindfulness, joy, vitality, and resilience through validated psychometric scales. Voluntary blood sampling for biomarker analysis was done to assess hemoglobin, HbA1c, lipid profile, and C-reactive protein. Primary outcomes were changes in psychometric scores, body weight, and blood biomarkers.Results: Depression and anxiety scores decreased from T1 to T3, with the effect most pronounced in participants with baseline depression or anxiety. Scores at T4 remained below baseline for those with pre-existing depression or anxiety. Vitality, resilience, joy, and mindfulness increased from T1 to T3. Body weight decreased by 3% from T1 to T3. Triglycerides were lower from T2 to T3. Participants had lower HbA1c and HDL at T2, and lower CRP at all timepoints compared with controls.Conclusions: Participation in the Isha Samyama program led to multiple benefits. The 2-month preparation reduced anxiety, and participants maintained lower anxiety levels at 3 months post-retreat. Physical health improved over the course of the program as evidenced by weight loss and improved HbA1C and lipid profile. Practices associated with the Samyama preparation phase and the retreat may serve as an effective way to improve physical and mental health. Future studies may examine their use as an alternative therapy in patients with depression and/or anxiety.Clinical Trial Registration:www.ClinicalTrials.gov, Identifier: 1801728792. Registered retrospectively on 4/17/2020. (shrink)

Qism 1. Muqaddimat al-maḥqūq. al-Manṭiq. 1960.--Qism 2. al-Ṭabīʻīyāt. al-Ṭabʻah 2, [1968].--Qism 3. al-Ilahīyāt. al-Ṭabʻah 2. 1966.--Qism 4. al-Taṣawwuf. al-Ṭabʻah 2. 1968.

Arabic scholarship and literature flourished during the Mamlūk period, and scholars and students from across the Muslim world were drawn to Cairo and Damascus. This led to opportunities for travel, education, and employment, yet these opportunities were available almost exclusively to men. In Syria and Egypt, and most of the medieval world, women’s involvement in travel, education, and public life, was often restricted. However, there were exceptions, including the prolific writer and poet ʿĀʾisha al-Bāʿūniyya (d. 1517). As a woman, she (...) crossed a number of social and cultural borders in order to enter into the domain of religious scholarship and literary production. Drawing from historical and biographical sources, and especially from ʿĀʾisha al-Bāʿūniyya’s writings, I examine her social and intellectual background, her travels and scholarly interactions in order to highlight some of the social trends and intellectual forces at work in the late Mamlūk period. (shrink)

Pauline Bebe, diplômée d'anglais et d'études juives à Londres (Leo Baeck College) et à Paris est, depuis dix ans, la première et la seule femme rabbin en France, à Paris, où elle est rabbin d'une des trois communautés de juifs libéraux français. Et c'est en tant que femme et rabbin qu'elle nous livre aujourd'hui un très intéressant Dictionnaire des femmes et du judaïsme, qu'elle a intitulé Isha (premier nom de Eve), féminin de Ish, en hébreu : l'humaine, la femme. (...) Ce n'est pas le premi... (shrink)

al-juzʼ al-awwal. Fī al-manṭiq.-- al-juzʼ al-thānī wa-al-thālith. Fī al-ṭabīʻīyāt wa-al-ilāhīyāt.

Doubts on Avicenna: A Study and Edition of Sharaf al-Dīn al-Masʿūdī’s Commentary on the Ishārāt. By Ayman Shihadeh. Islamic Philosophy, Theology and Science, Texts and Studies, vol. 95. Leiden: Brill, 2016. Pp. viii + 289. $126, €97.

The global impact of Coronavirus Disease 2019 (COVID-19) is tremendous on human life, not only affecting the physical and mental health of population but also impacting the economic system of countries and individual itself. The present situation demands prompt response toward COVID-19 by equipping the humans with strategies to overcome the infection and stress associated with it. These strategies must not only be limited to preventive and therapeutic measures, but also aim at improving immunity and mental health. This can be (...) achieved by yogic breathing techniques. In this perspective, we emphasize the importance of yogic breathing,Simha KriyaandIsha kriya, the simple yet effective breathing techniques. (shrink)

In Doubts on Avicenna, Ayman Shihadeh offers an extended study and critical edition of Sharaf al-Dīn al-Masʿūdī’s al-Mabāḥith wa-l-Shukūk, a key and hitherto unstudied source for twelfth-century Arabic philosophy. This text inaugurates the long commentarial tradition on Avicenna’s Ishārāt.

Fasting of women on the days of her menstruation period is an issue that takes place in current fiqh discussions. Some contemporary researchers say that there is no religious obstacle for women to fast during these times. Moreover, they state that there is no reason to interrupt fasting, on the contrary, claim obliged to fasting. Meanwhile in traditional fiqh, it is stated that is religiously forbidden for women to fast during this period, rather it is claimed that fasting in this (...) period is ḥaram. The evidence brought to the views of all the mujtahids, who expressed their opinions on this matter was a narration from ʿĀʾisha Bint Abī Bakr (d. 58/678), a wife of Prophet (p.b.u.h). When a woman asked her if she should have fulfilled her ṣalāt (prayer) later, which she could not perform while she was in menstruation period, she responded to her as “are you Ḥarūrī?” then explained the answer. In some variants of this narration, matter of fasting is included in the question or answer. In this article, the issue of women's fasting during menstruation is discussed from a perspective based on isnād-matn analysis in the context of this narration which is called the “Ḥarūrī Ḥadīth”. In the matn of 71 riwāya identified on this article, it has been determined that the issue of fasting was added to the matns narrated by Ma'mer bin Rās̲h̲id and to some other narrations which in their corroborative (mutābī) matns not includes fasting. In later times, the version of the text with the mention of fasting was accepted as the original and became the proof that fasting of the menstruating woman was forbidden by religion. Considering the hadiths, which do not include issue of fasting, it is seen that the woman tābiʿī (Successor of the Companions) named Muâze asked ʿĀʾisha what the sunnah was about menstruating woman’s ṣalāt. Because in that era a sect called K̲h̲ārid̲j̲ites had claimed that women had to fulfill the ṣalāt that they could not perform during their menstruation, later. There are also other narrations mention the fasting of the menstruating woman. All these narrations indicated that the Prophet did not forbid fasting when menstruating, on the contrary, he just pointed out that fasting was interrupted due to menstruation. As fasting is not a worship like ṣalāt from which the woman is exempted from, a woman may interrupt fasting but must unconditionally fulfill this worship later. Thus, the situation of a woman in such a situation is equaled to the sufferer and the travelers who have a break from fasting. It is stated in traditional fiqh that a menstruating woman will not have to perform ṣalāts later that she couldn't fulfill in time. The necessity of performing a worship must be determined by a clear order of the prophet. However, a clear order regarding the prohibition of fasting during menstruation was not sought. Consequently, it is seen that the narrations are more clear evidence of the absence of any prohibition than they reveal the prohibition of fasting. It has been emphasized in the narratives that it is permissible for a woman to postpone her fast, but she is absolutely obliged to compensate the fasts that she did not fulfill, and she is not exempt from fasting as she is exempt from ṣalāt. (shrink)

As in every religious issue, the two main resources of Islām which are the Qur’ān and the Sunnah/ḥadīths are the first reference sources for deciding the things that are forbidden by Islam. There is no evidence in the Qur’ān that suggests specific types of animals are forbidden to eat except pork. Other than pork, only the animals which are slaughtered without the name of Allah, their blood and their carcass are forbidden to consume. Except these restricted ill-gotten meats, in the (...) Qur’ānic verses there are no other limitations referring to different animals. However, in Ḥadīth sources there are some narratives referring to the Prophet Muḥammad, implying that He named some other forbidden animals beside the ones specified in the Qur’ān. Collecting the narratives and evaluating them as a whole will contribute for a better understanding of the rules and principles of prohibitions that the Prophet Muḥammad imposed on this issue. Moreover, it will help to identify whether those rulings on some animals are unconditional and world-wide or cause-related and thus changeable according to the conditions. Furthermore, in this matter, although some animals‘ meat are not mentioned as forbidden in the Qur’ān, they are banned by the Prophet Muḥammad. This brings the need to highlight the importance of the capacity of the Prophet Muḥammad on deciding what is permissible (ḥalāl) and forbidden (ḥarām) in the religion.SummaryWhile the authority for determining what is ḥalāl (lawful) and what is ḥarām(forbidden) belongs essentially to Allah, the Prophet Muḥammad is also authorized to appoint what is ḥalāl-ḥarām by Allah.Authority of the Prophet Muḥammadrelated to the issue is not absolute and stems from the Qur’ān. Ḥalāland ḥarāmin the Qur’ān prescribed by Allah can be included in the concepts of maʿrūf (right) - munkar (wrong) andṭayyibāt (clean) - hkabāis (filthy). It is understood that the Prophet Muḥammadgrounded his commands in the concept of hkabāis.Prohibitions related to animal meats in the Qur’ānare limited to four: carcass, blood, pork and animals, which are not slaughtered in the name of Allah. However, in the Ḥadīth resources there are some narratives about the Prophet’s prohibition on consuming some types of animals other than the forbidden animals specified in the verses. These narratives can be classified in three titles:1. Animals, which are prohibited to be eaten 2. Animals, which are prohibited because of the way they are fed and slaughtered3. The matter of prohibition of the animals, which are commanded or forbidden to be slaughtered by the Prophet Muḥammad.At the end of the studies conducted based upon ḥadīth resources, in particular Kutūb al-Sittah (the well-known six ḥadīth books), it has been discovered that the animals, which are mentioned as not being permissible in the narratives, they are limited to domesticated donkey and the species of “predatory animals, predatory birds”, namely wolf, fox and cat. Even though the narratives about hyena imply as eatable, hyena is included in this article as it’s a predatory animal.The narratives regarding the prohibition of meat of domesticated donkey were transferred by approximately twenty Companions in respect to the time of the Battle of Khyber. This prohibition is generally stated in the ḥadīthresources as: “We were having dire hunger at the nights of Khyber. When the day for Khyber came, we encountered domesticated donkeys. We immediately slaughtered them. When we put the meat in the pot and started to boil it, crier of the Prophet Muḥammadcalled “Knock over the pots and don’t eat any of the donkey meat”. Regarding the issue there are such statements of some Companions like “we were banned from eating domesticated donkey”, “The Prophet banned the meat of domesticated donkey” among the narratives about the ban. In addition to a large number of narratives about the prohibition of domesticated donkey meat, there are two narratives related to permission of the Prophet for eating domesticated donkey and a narrative that Ibn ‘Abbās did not accept the ban. One of the said narratives is not among the narratives in the Kutūb al-Sittah while the other one is stated solely in the Sunanof Abū Dāwūd and thought to be acceptable by the traditionists. Even though this narrative’s authenticity is accepted, it is understood that there is an implication for the permission based on a necessity. According to the narrative, Ibn ʿAbbās referred to 145thverse of the surah al-An’am as a proof to his view saying “What ḥalālis what Allah allowed, what ḥaramis what Allah forbidden and the things about which there is no judgement of Allah are mubāḥ (permissible)”. As for us, the fact that Ibn ʿAbbās did not accepted the prohibition implies that he did not recognize the Prophet’s command related to the prohibition as an absolute prohibition. The conveyances of many Companions, which are consistent with each other, about the Prophet’s prohibition on eating domesticated donkey during the Battle of Khyber, proved that the prohibition was applied. Even though there is no dispute about prohibiting domesticated donkey, it is controversial whether the prohibition is absolute, constant or provisional based on certain reasons. It is more reasonable to accept that this prohibition was provisional and it was based on certain reasons. Because there are many narratives bearing information that this prohibition was due to several reasons and this is a situation which needs to be considered. Accordingly, there are three reasons, nearly all of which are attributed to judgement of the Companions. These were the facts that domesticated donkey was used in transportation; it used to eat filth and it was slaughtered/consumed without distributing booty/paying taxes. The seeking of the Companions for any reason for this prohibition indicates that they needed to comprehend this prohibition and that the prohibition is not absolute and constant.There is no explanation neither in the resources where the narratives are included nor in the annotation about when, where, why and in which context the prohibition regarding the predatory animals was realized. It is highly possible to assume that the Prophet prohibited these animal as they eat carcass. Another interesting issue within this regard is the fact that there are narratives and views indicating permissibility of eating hyena, which is a predatory, while predatory animals are forbidden in the narratives. Statements of the Prophet related to permissibility of eating hyena, which are considered authentic by traditionists and information about the Arabs who used to eat hyena and some of the Companions who praised eating hyena indicate that urf (custom) has a primary and decisive role about permissibility of eating meats. Regarding this matter about the hyenas, the narratives pointing out some Companions like ʿĀʾisha bint Abī Bakr and Ibn ‘Abbās who viewed prohibition of animals other than the prohibited animals in the Qur’an as inapplicable and other issues referring to the dispute indicate that prohibition of the Prophet Muḥammadfor predators can not be accepted as an absolute and unquestionable prohibition. Some of the prohibitions mentioned in ḥadīth narratives, except these animals, stem from the way of feeding and slaughtering of some animals. It is understood that consuming meat and milk of the animals that eat filth is prohibited in order to abstain from the things harming human health and mujassam (killing an animal with an arrow, etc. by fastening it as a target) is prohibited as carcass is banned and it is not permissible to torture and harm animals. Some of the prohibitions are related to the some animals, which were allowed and banned to slaughter by the Prophet. As the Prophet commanded some animals to be slaughtered and some animals not, meat of these animals was considered as forbidden. There is a dispute among the scholars, whilst there is not any statement of the Prophet about whether the animals included in this group can be eaten or not. It is seen that the Prophet ordered to slaughter some of the animals and prohibited to slaughter some other animals based on several reasons. (shrink)

al-ḥalqah 1. Fī dirāsat ʻilm al-manṭiq -- al-ḥalqah 2. al-Manṭiq -- al-ḥalqah 3. Manṭiq al-ishārāt.

Understanding the hadiths requires not only knowing the language well but also knowing the intention of the narrator, the environment and context in which the word is uttered. Furthermore, within a language, the presence of the words which have entirely disconnected from their real meaning due to the metaphoric and idiomatic use of them developed in time requires making more efforts to understand them. In this respect, the expression ‘Aqrā-Ḥalqā’ used by Prophet Muhammad (PBUH) for Ṣafiyya in the Farewell Sermon (...) when he was leaving Mecca, is mostly attributed to inauspiciousness and thus, requires special investigation. Determination of the correct meaning and use of the expression will prevent any misunderstanding. However, only the literal equivalences of the expression have been used in its annotations and translations until now. By including the annotations and translations of the expression in dictionaries and Ġarību'l- Ḥadīth books, which were written with a more specific purpose, this study aims to find the most suitable meaning by considering all these data and the data which compatible with the sunnah.Summary: Before the leaving of Prophet Muhammad after the Farewell Sermon, he learned that one of his wife Ṣafiyya is in her period (ḥayḍ). After hearing this, he used the expression ‘Aqrā-Ḥalqā’. These statements are not frequently used in the Arabic language. The expressions, which we encounter in some ancient Arab poems, were mentioned several times in some hadiths while narrating the stories of the past societies (ummah), and as far as we can see they were used only for Ṣafiyya by the Prophet. The reason for Prophet's expression was because after he was informed that Ṣafiyya was in period, he thought that she did not make the obligatory circumambulation. Depending on this, the Prophet thought that they could not returning to Medina immediately; thus, he said this word with the confusion and anxiety caused by the difficulty of staying in Mecca for a while with a crowded pilgrim group. With regard to the meaning of these words, both the diversity in the translations and some negative comments and inferences in the annotations, this study was written.There is a sufficient amount of information about the meanings of this expression in classical dictionaries and works such as Ġarību'l- Ḥadīth. These works state that they have meanings such as death, injury, infertility, illness, bad luck and mourning at the root of the words. Although the fundamental roots of the words have these meanings, the expressions have undergone a change and transformation. As with some other examples in the Arabic language, these words have lost their relevance for their meaning root gradually and have been used more often for astonishment. This information is included in both classical sources and contemporary studies on the subject.Despite the fact that the expression has become independent from their root meaning and has an astonishing sense used in case of confusion, negative emphasis comes to the fore both in Turkish translations and in some commentaries. In Turkish translations, the usages which are related directly to the word itself and emphasizing its meaning for bad luck are dominant, but sometimes translations that give the meaning of astonishment, sometimes translations that are not related to the word have been made, and sometimes they have been contented with latinizing the word instead of translation. Additionally, the malediction used in searching the correct meaning to the word leads to an emphasize toward negativity.While most of the annotations do not give much information about the expressions, it is seen that some authors give a negative meaning to the words and accordingly, they make a comparison between Ṣafiyya and ‘Ā’isha. Because of the special situation of ‘Ā’isha, she was upset that she could not make umrah and she conveyed this situation to our Prophet. Hence the Prophet produced a solution for her to complete her umrah. In the one hand, producing a solution to ‘Ā’isha by the Prophet and comforting her, on the other hand, his expression ‘Aqrā-Ḥalqā’ for Ṣafiyya in a similar situation led some scholars to conclude that Ṣafiyya was not as valuable as ‘Ā’isha in the eyes of the Prophet. However, this result is not acceptable. Although there is no evidence for this, in another annotation, it is conveyed that the Prophet had said these words to her by its meaning for “her tongue is long” because Ṣafiyya spoke to the Prophet with disrespect. Another commentary based on this promise makes the provision that a man can talk heavily to his wife when she delays something.The implications that depend on the assumption these words have negative meanings and produce results related to this assumption are incompatible with other data of circumcision. It could not be possible that the Prophet, who defended Ṣafiyya against the criticism against Ṣafiyya and who even guided him to defend himself, had a bad word for his wife. If the meaning of bad luck is given, then the Prophet will be the first person who disregards his own word “there is no bad luck”. Besides, the Prophet's good communication with the women in all areas of his life makes it impossible for him to say "damn" to one of his wives. It seems it is not logical for the Prophet to say this word to his wife, who is waiting in sorrow in front of his tent even after special worship Hajj.The translations, which are opposed to both the basic principles of religion and the guide life of Prophet, bring many problems. This translations, on the one hand, are drawing a portrait of a prophet who is intolerant to women and their specific situations, degrading women, and able to say rude and bad words whenever he wishes, on the other hand, are reflecting an image for the Prophet who does not comply with his own warnings. However, based on the information provided by the classical dictionaries, translations such as "Alas!" to indicate the magnitude and gravity of the situation that the word is currently facing, or "Wow!" to express the astonishment, will prevent all these negative consequences.As in many other fields, the translation of religious texts, especially hadiths, appears as an area that needs to be carefully considered in this regard. Thus, the expression ‘Aqrā-Ḥalqā’ was chosen as the main theme of this study. The translation of hadiths has an essential function and the only way for those who do not speak Arabic is to learn about the life of the Prophet. For this reason, one of the main results of the study is that only knowledge on grammar is not sufficient for the translation of the hadiths. On the contrary, the persons who will translate hadiths must have many competencies in the field such as the reasons for hadiths, their relationship with other hadiths, and understanding the hadith in line with the basic principles. Beyond this knowledge, it should be expected to master areas that require particular studies such as strange words in the language, meaningful constrictions, enlargements and shifts over time, proverbs and idiomatic expressions. Otherwise, it will be impossible to prevent a biased and wrong prophet representation. (shrink)