The study aimed to identify the role of administrative procedures and systems in enhancing the performance of the educational institutions in the Islamic University in Gaza. To achieve the research objectives, the researchers used the analytical descriptive approach to collect information. The researchers used the questionnaire distributed to three categories of employees at the Islamic University (senior management, faculty members, their assistants and members of the administrative board). A random sample of 314 employees was selected and 276 questionnaires were retrieved (...) with a recovery rate of 88.1%. The Statistical Analysis Program (SPSS) was used to enter process and analyze data. The results of the research showed a positive role for the administrative procedures and systems in enhancing the performance of the Islamic University from the point of view of the members (senior management, teaching staff and their assistants and the administrative body), where the relative weight of all the paragraphs (73.728%). The analysis of the results revealed that the administrative procedures at the Islamic University in Gaza are used to an acceptable degree. The relative weight of all the paragraphs is 70%. This indicates a relationship between administrative procedures and regulations and the performance of the Islamic University in the Gaza Strip. The study found that there was a good degree of approval from the sample regarding the administrative procedures and their relationship to the job performance. There exist a sufficient degree of powers to the deans and department managers to carry out their tasks, with the use of plans as control tools. And that there are rules and procedures provided for decision-making in the University Council. It also has full powers to manage the university to improve the teaching and learning environment. The researchers also recommended a number of recommendations, including the need to follow up on the procedures and systems of management and update them continuously in the light of changes that may occur and to ensure the existence of a strong system of electronic information systems within the university. There is a need to provide mechanisms for obtaining information about the surrounding external environment, and effective mechanisms to provide managers with the necessary information in a timely manner. The importance of providing channels of communication that enables staff to communicate information about any violations and breaches. The study also recommended the follow-up, review, procedures and administrative systems, and work to modify them in line with the mission of the university and the objectives that the university seeks to reach. (shrink)

The aim of the research is to identify the relationship between the performance criteria and the achievement of the objectives of supervision which is represented in the performance of the job at the Islamic University in Gaza Strip. To achieve the objectives of the research, the researchers used the descriptive analytical approach to collect information. The questionnaire consisted of (22) paragraphs distributed to three categories of employees of the Islamic University (senior management, faculty members, their assistants and members of the (...) administrative board). A random sample of 314 employees was selected, 276 responses were retrieved with a return rate of 88.1%. The SPSS program was used to enter, process, and analyze the data. The results of the study showed a positive relationship between the performance criteria and the achievement of the control objectives represented by the job performance in the Islamic University from the point of view of the members (senior management, faculty and their assistants and the administrative board). The researchers also recommended a number of recommendations, including the provision of an appropriate level of control system components today through the continuous updating and development of performance standards and the need to provide the necessary physical and financial resources to continue the development and achievement within the university. Expand the development of technology in the various activities of the university through the construction of a complete and integrated system to support the control systems in the university to suit its size. The researchers also recommended the follow-up, review of the performance standards and work to modify them in line with the mission of the university and the goals that the university seeks to reach. (shrink)

The study aimed to identify the role of measuring and evaluating performance in achieving the objectives of control and the performance of the job at the Islamic University in Gaza Strip. To achieve the objectives of the research, the researchers used the descriptive analytical approach to collect information which is the questionnaire that consisted of (22) phrases were distributed to three categories of employees of the Islamic University (Faculty Members and Their Assistants, Members of the Administrative Board, Senior Management). A (...) random sample of (314) employees was selected and 276 responses were retrieved with a recovery rate of 88.1%. The Statistical Analysis Program (SPSS) was used to enter process and analyze the data. The results of the research showed a positive role between measuring and evaluating the performance and achieving the objectives of the control of performance in the Islamic University from the point of view of the members (senior management, faculty and their assistants, and members of administrative board). The researchers also recommended a number of recommendations, most notably the provision of an appropriate level of the elements of the control systems today through the modernization and continuous development of performance measures and the need to provide the physical and financial resources necessary to continue the development and achievement within the university, to expand the development of technology in the various activities of the university through the construction of a complete and integrated system to support supervision systems in the university to suit the size of the university. The researchers also recommended following up and reviewing the performance measures and work to modify them in line with the mission and the goals of the university that it seeks to reach. (shrink)

Two commentaries by Kamalpaşazade and Birgivi Efendi on Samarqandī's Risālah fī ādāb al-baḥth which is also included.

The study aimed to identify the relationship between correcting the deviations in the measurement of performance and achieving the objectives of control and the performance of the job at the Islamic University in the Gaza Strip. To achieve the objectives of the research, the researchers used the descriptive analytical approach to collect information. The questionnaire consisted of (20) statements distributed to three categories of employees of the Islamic University (senior management, faculty members, their assistants and members of the administrative board). (...) A random sample of 314 employees was selected and 276 responses were retrieved with a recovery rate of 88.1%. The Statistical Analysis Program (SPSS) was used to enter, process, and analyze the data. The results of the study showed a positive relationship between correcting deviations in performance measurement and achieving the control objectives represented by the functional performance in the Islamic University from the point of view of the members (senior management, faculty and their assistants, and the administrative board), where the relative weight of all the paragraphs was (74.25%). The study recommended the need to ensure that the actual performance of the planned performance is matched and decisions are taken to correct the serious deviations and take the necessary measures in terms of retraining and change in regulations, wages and bonuses and punishment of the culprit, neglect and negligence by mistake. (shrink)

AimThe aim of this study was to determine the presence of depressive symptoms and understand the potential factors associated with these symptoms among physicians in Bangladesh during the COVID-19 pandemic.MethodsA cross-sectional study using an online survey was conducted in between April 21 and May 10, 2020, among physicians living in Bangladesh. Participants completed a series of demographic questions, COVID-19-related questions, and the Patient Health Questionnaire-9. Descriptive statistics, test statistics were performed to explore the association between physicians’ experience of depression symptoms (...) and other study variables. Stepwise binary logistic regression was followed while conducting the multivariable analysis.ResultA total of 390 physicians completed the survey. Of them, 283 were found to be experiencing depressive symptoms. Predictors which were significantly associated with depressive symptoms were gender, the presence of sleep disturbance, being highly exposed to media coverage about the pandemic, and fear around COVID-19 infection, being assaulted/humiliated by regulatory forces and by the general public, while traveling to and from the hospital and treating patients during the countrywide lockdown.ConclusionThe findings of this study demonstrate that there is a high prevalence of depressive symptom among physicians especially among female physicians in Bangladesh during the COVID-19 pandemic. Immediate, adequate and effective interventions addressing gender specific needs are required amid this ongoing crisis and beyond. (shrink)

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

Ḥuqūq al-Islām.--Ḥuqūq al-vālidain.--Ādāb al-maʻ̄ashirat.--Ag̲h̲lāt̤ al-ʻulūm.

This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance in Platonic-Aristotelian (...) ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Quran's virtue ethics. After outlining a basis for its virtue ethics, the Quranic view of wasatiyya or moderation is discussed briefly. (shrink)

Die exponierten Vertreter des deutsch-jüdischen Denkens tragen Spannun-gen aus, die für die Moderne kenn-zeichnend sind. Die Erfahrung des Lebens innerhalb vielfältiger, oft miteinander konfligie-render Sinnzusammenhänge, wird in diesem Denken zum Ausdruck ge-bracht. Die Forschung Paul Mendes-Flohrs widmet sich der Philosophie, der Literatur und der Kulturgeschichte des deutschen Judentums unter die-sem Aspekt. In diesem Sammelband sind Beiträge enthalten, die das deutsch-jüdische Denken und damit verwandte Themen als Prisma der Moderne betrachten.

Este artículo intenta demostrar que, al contrario de lo que mantienen varios estudiosos modernos, el término coránico al-Masyid al-Aqs.à denomina a la Jerusalén terrestre. La Jerusalén a la que se refiere es la ciudad santa cristiana, una ¿Nueva Jerusalén¿ que reemplazaba a aquella que había sido destruida por los pecados de los judíos. El viaje nocturno de Muhammad a este lugar constituye una visión semejante a la que experimentó Ezequiel. Las fuentes de tafsir más tempranas son unánimes en equiparar este (...) al-Masyid al-Aqsà del Corán con Jerusalén (Bayt al-Maqdis). Sólo algunas fuentes si'íes mantienen que al-Masyid al-Aqsà está en los cielos, lo que implica que Muhammad nunca estuvo en Jerusalén. Esta interpretación refleja la actitud si'í antiomeya, y tenía el objetivo de privar a Jerusalén de su carácter sagrado como centro de peregrinación. Esta interpretación se apoya en tradiciones que describen el viaje nocturno de Muh.ammad desde la Meca directamente a los cielos. Estas tradiciones, más tardías, pertenecen al ciclo de historias en torno a la primera revelación de Muhammad y no tienen nada que ver con su viaje nocturno a Jerusalén. (shrink)

Al-Bassam’s The Al Hamlet Summit (2006), an adaptation of Shakespeare’s Hamlet (1603), presents a cynical comment on the political corruption in the Arab World and it constitutes from a presentist perspective, we argue, an anachronistic critique of some Arab leaders’ lapse into normalisation with the long-standing Other, the Israeli occupation. Al-Bassam captures the political corruption and Arab leaders’ liaison with Israel through the figure of Claudius, who, like Arab leaders, normalises relations with the enemies of his nation, Fortinbras and the (...) Arms Dealer. Many Arab leaders are normalising relations with Israel as a defensive mechanism against their citizens who have been protesting against dictatorial and tyrannical regimes that have conceived rottenness and corruption in the political and spiritual foundations of the states. While the waves of normalisation that have plagued the contemporary Arab scene raise the spectre of Western hegemony over Arabs, being channelled by the Trump Administration, many Arab leaders hurl to the strategy of normalisation ‘pants down’ so as to curb their citizens prospective revolutionary acts. (shrink)

The traditions about isrāʾīliyyāt that were seen almost in all the types of Islamic sciences appeared in the sources of tafsīr from early periods. These traditions that were generally used to explain the Qurʾān were seen problem and critisized by some exegetical specialists. Even though corresponding to a relative later period in the classical era, an approach was tried to put forward in view of the traditions about isrāʾīliyyāt. This methodological concern for isrāʾīliyyāt in classical period has increased and been (...) influential for many researchers from east and west to work on this issue in modern times. There has been reached to important results about the issues of the definition of isrāʾīliyyāt, the source of it, its spread in Islamic sciences, its aim of usage, the progress of these positive-negative attitudes against these traditions in historical process. But it is important to discuss some evaluations and analysis again that put forward in this process when different cases about the issue are taken into consideration. According to this, a series of problem, such as how the isrāʾīliyyāt can be defined in tafsīr, when the criticism of isrāʾīliyyāt started, whether Biqāʿī was the first exegete who made reference to Bible or not will be discussed considering relevant resources in this article.Summary: Since the early periods, isrā’īliyyāt narratives were used as a source of information in tafsīrs. These narratives, which are transmitted in various tafsīrs of the Qur’ān, one of the main sources of Islamic religion, have also taken the methodological interests of some exegete since the early periods. This interest continued in the modern period, and both Western and Eastern researchers made research on isrā’īliyyāt. Some of the findings, analyses, and claims available in researches on this subject will be reexamined in this article. The first of these is the problem of the definition of isrā’īliyyāt. In contemporary research, inclusive definitions are made for isrā’īliyyāt, seen in all sources. These definitions do not allow for a refined description of isrā’īliyyāt which is handled in terms of different intentions in the sources of each different field and which varies in terms of the issues it covers, leading to the underestimation of some of its aspects in relevant fields. In the definitions, it is stated that isrā’īliyyāt is mostly learned from the Ahl al-Kitāb, (the People of the Book) it became widespread along with Islām and it included narratives about caliphs, dynasties, and Mahdī, as well. Another issue is to be emphasized that they are fictive or mythological. In classical tafsīrs, isrā’īliyyāt is observed to be related mainly with the history of the Ahl al-Kitāb or with the subjects they know about. In the modern era, the narratives about the ancestors of the Arabs have been identified as isrā’īliyyāt. If some of the isrā’īliyyāt narratives are related to the history of Arabs, then their resource should be the historical-cultural memory of Arabs. However, as almost all Qur’ānic stories were somewhat known before the revelation period and relations with the Ahl al-Kitāb dated back to times long before the Islamic period, the claim that these narratives became widespread along with Islām should be revised. It is also problematic to emphasize the legendary nature of some of the isrā’īliyyāt and to make that as a reason to reject all. Such emphasis also leads to the underestimation of the functions of narratives in tafsīrs. In isrā’īliyyāt, tafsīr was used for i) interpreting the ambiguous words in the stories, ii) to bring evidence to the Ahl al-Kitāb, and ii) tarhīb-targhīb (encouragement-warning). These narratives can be used as a source in tafsīr unless they are explicitly falsified by the data of fields such as history, history of religions and archaeology as well as the Qur’ān and the true Sunnah. The first criticisms of isrā’īliyyāt are claimed to belong to exegete like Ibn al-‘Arabī (d. 543/148) or Ibn ‘Aṭīyah (d. 541/1147). However, criticism of isrā’īliyyāt is also observed in the tafsīrs of earlier exegete, such as al-Māturīdī (d. 333/944), al-Māwardī (d. 450/1058) or al-Ṭūsī (d. 460/1067). They do not necessarily have to use the term isrā’īliyyāt explicitly in their criticism like the later ones. If the narratives they criticize and the reasons for their criticism are the same as those of the later exegete, it will be necessary to date the criticism of isrā’īliyyāt back to the 4th Century of the Hegira. The understanding that "the expression in the story is sufficient, it is unnecessary to deal with the ambiguities; instead, it is necessary to deal with the lesson and wisdom in the story" is one of the criteria that Muḥammad ‘Abduh (d. 1905), who is deemed to be the pioneer of the strict criticism of isrā’īliyyāt in the modern period, took as basis in this criticism, is valid for the exegete of the classical period, as well. Although exegete, such as al-Ṭabarī (d. 310/923), al-Māturīdī, al-Rāzī (d. 606/1210), and Abū Ḥayyān (d. 745/1344) who had this understanding, gave place to isrā’īliyyāt, these people recognized that "these narratives were not final, binding or necessary”, indeed. The understanding that such expression in the story is sufficient, which is one of the reasons for such awareness in the classical period, seems to have turned into a strict rejection in the modern period. Another issue is the claim that Biqā‘ī (d. 885/1480) was the first exegete to systematically benefit from the Bible in tafsīr in the classical period. However, al-Daylamī (d. 593/1197) before Biqā‘ī, is also observed to have used the Old Testament systematically in tafsīr. He cited the Tanakh in his period in two ways. He either directly quoted from the translation of Tanakh or the Hebrew text written in Arabic letters. Another exegete who used the Tanakh as a source in his tafsīr was al-Ṣafadī (d. 696/1296). He enriched his tafsīr with systematic quotations from the Tanakh. Therefore, the use of the Bible as a source of interpretation in the classical period should not be started with Biqā‘ī. The reason why the pioneer exegete of the classical period did not directly use the Bible is claimed to be the fact that they falsified it and deemed the isrā’īliyyāt narrated from the predecessors to be more reliable. However, it is known that a significant portion of the isrā’īliyyāt, which was orally transferred from the predecessors, is based on written sources, particularly including the apocryphal texts. So just like the Bible, isrā’īliyyāt, which was orally transferred from the predecessors, is problematic in terms of authenticity. This allows us to argue that classical exegete have an inconsistent attitude, indeed. On the other hand, when we take into account the fact that classical exegetes criticize these narratives from time to time and believe that they are not final or binding, the problem of potential inconsistency disappears. Accordingly, they did not deem chain transmission of these narratives from the predecessors by reliable transmitters to be a sufficient reason for their acceptance and adoption for good and all. (shrink)

Notas al pie de Gaza es una novela gráfica del artista Joe Sacco en la que se retoma el conflicto palestino-israelí ya tratado en Palestina: En la Franja de Gaza. En esta obra se abocará a la investigación de dos matanzas cometidas el año 1956 en territorio palestino.. En este trabajo nos centraremos en el controvertido final de la novela, en la que Sacco, mediante una notable técnica gráfica, obliga al lector a convertirse en una de las víctimas de la (...) matanza de Rafah. ¿Es esta técnica válida o éticamente cuestionable? Para contestar a esta pregunta buscaremos orientación mediante conceptos descriptivos de Dominick LaCapra y de Judith Butler. Este ejercicio teórico previo nos permitirá retomar una evaluación crítica más serena y exacta. (shrink)

The night journey (isrā’) and ascension (mi‘rāj) represent arguably the most significant and unique events in the life of Prophet Muḥammad. However, the influential Sufi thinker Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240) argues that the Prophet had thirty-four night journeys of which only one was physical. This physical night journey, and the ascension that took place with it, was the one in which he was given the five daily prayers. Ibn ‘Arabī thus employs the secondary night journeys and ascensions of (...) Prophet Muḥammad to delineate a point of emulation between the Prophet’s spiritual experience and those of his nation. Muslims can also have their own ascensions, but their journeys cannot be physical, and, analogously, cannot have autonomous legislative authority. They can, nevertheless, cause a change in their perception that allows them to see the world as it truly is: a manifestation of the divine Names. (shrink)

The research examined the use of moral justification as a mediating mechanism of stress, used by compulsory Israeli soldiers who had served at army roadblocks in the West Bank. Employing Bandura’s model of moral disengagement, we expected that the greater the justification of army roadblocks by the soldier, the more he would feel adjusted to army demands. Feelings of adjustment to this situation were examined using three components: cognitive, affective and behavioral. The sample was composed of 170 Israeli ex-soldiers who (...) had served for at least 1 month at army roadblocks in the West Bank during the Al-Aksa Intifada. The results supported the hypothesis regarding association between moral justification and feelings of adjustment at the end of army service. The mediating hypothesis was partially supported. Significance of moral justification as a mechanism of coping with the enforced situation of military law is discussed. (shrink)

Education represents the practical criterion for the acculturation of political ideology on each side of the Arab-Israeli struggle through its role in the preparation and mobilization that precedes every stage. It has affected lifestyles on both sides. The subject of this study lies in the extent and clarity of each of the conflicting parties regarding the role of education and the impact on the vision to serve the interests of each. Therefore, political ideology at both sides of the struggle specifies (...) a vision for the role of education to build capable individuals and draws a picture of greatness in the minds of the youth according to the pattern, deemed sufficient and appropriate to realize excellence and superiority over the opponent. Inasmuch as that ideology is clear, education can effectuate the best condition to those on both sides who adhere to such a vision. (shrink)

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)

Arab countries; law; Islamic law; philosophy; Arab-Israeli conflict.

Since the beginning of human history, there has been no society that did not have any religion. Man meets his need to believe, encoded in his nature by turning to God. God has not left humans alone in their journey on earth, and from time to time, He has intervened in the world through his prophets. The prophethood, which constitutes one of the main subjects of theology, is an important institution in God-human communication. The messengers chosen by God convey to (...) people the information that they received through revelation and offer teachings that will bring them to salvation. The idea of salvation by God when suffering or feeling helpless has driven people to the expectation of a savior. Nearly all religions except Shintoism have the awaited savior belief in the world. Accordingly, the savior will emerge in an environment of chaos where disasters are experienced, and a moral collapse is observed. The expected savior will drive people away from this turmoil, bring them happiness, well-being, and lead them to salvation. Although there is a savior belief in Judaism and Christianity, Muslims claim that the awaited savior in these religions is Muhammad. Muslim thinkers who believe that Muhammad was heralded in previous scripts, tried to find evidence on the subject from the Bible. One of the Islamic scholars who did researches for this purpose is Shamsuddin al-Samarqandi. Shamsuddin Mohammed b. Ashraf al-Husayni al-Samarqandi is an important Turkish-Islamic scholar who lived in Turkestan at the end of the 7th century and the first quarter of the 8th century. Samarqandi is a versatile scholar who produced important works in various fields such as philosophy, logic, mathematics, discussion, debate and astronomy. Shamsuddin al-Samarqandi is one of the eminent scholars who have written his name in the history of science and philosophy with his works. He adopted a critical and analytical style in almost every field, putting the science of logic at the center of his system. His constructive criticisms had an important function in understanding and interpreting the ideas of numerous thinkers, from Greek philosophers to Islamic philosophers and representatives of philosophical theology. In addition to all these, Samarqandi did not hesitate to criticize the Christian and Jewish belief systems, religions such as Sanawiyyah and Zoroastrianism, and the teachings of the naturalist philosophers regarding the relationship between God and the world in the light of rational and scriptural evidence. Samarqandi, who distinguished himself in rational sciences, also showed himself with his background in theology. Due to his exceptional intellectual interest, he analyzes some key concepts and divine codes related to the Bible, making original inferences about the loyalty of Muhammad, the prophet of Islam. Samarqandi interprets some passages of the Torah and the New Testament, which he considers as signs of Muhammad's prophethood, in the axis of language, logic and the rules of shariah, and concludes that Muhammad is the last prophet to be announced. The conceptual framework that he mostly focuses on in this regard contains Mount Paran, Paraklite, comparison with Moses, and the good news given to the Ishmaelites. Samarqandi makes inferences about the environment in which Muhammad appeared, his qualities, and his lineage, based on the aforementioned concepts. Samarqandi also responds to the criticisms raised by the Ahl al-Kitab about the principles, such as the abolition of other religious rules constituting the basis of Muhammad's legitimacy and establishment of Islam instead, and him being a universal prophet. An important privilege of Samarqandi is that he not only grounds his claims on a theoretical scale but also engages in debates with the leaders of the Ahl al-Kitab. Although Samarqandi exhibits a satisfactory analytical attitude in most of his claims, he displays a sophisticated approach based on the method of coercion (ilzām) in some of his claims. Although he adheres to the tradition of beshair al-nubuwwah in general, he gives a different perspective and strong reasoning to the same evidence within the tradition with the effect of his identity as a verifier (muhaqqik). (shrink)

The seal of Prophethood (Khātamu al-nubuwwa) Sīra, Shamā’il, Khasā’is, Dalā’il, genres have been used and utilized within Islamic historical sources as testaments to the prophethood of Muḥammad. The Seal of the Prophethood as a sign has also been mentioned within the religious sources of the People of the Book. According to some narrative traditions, a number of the People of the Book have sought out this sign and consequently embraced Islam. There are Muslim traditions that mention the Seal of the (...) Prophet and also mention that it was seen by some of the Companions. These traditions can be found in Islamic historical sources, such as the works of Ibn Sa‘d, Ibn Isḥāq, and Ṭabarī, and within the topics that cover the birth of the Prophet, shaqq al-ṣadr (the splitting of the Prophet’s chest), bad’ al-waḥy (the beginning of revelation), Isrā’ wa Mi‘rāj (the Nocturnal Journey and Ascendence), and in the ḥadīth of Asmā b. Umays in the context of Prophet’s death. There have been those who have seen it as a hairy spot with a mole as well as those who attributed it miraculous properties. Even though there have been varying interpretations on the nature of the phenomenon of this Seal within the Muslim intellectual traditon, it ought to be taken as a distinctive feature of our Prophet and a distinctive physical sign of his prophethood; and the expectations of the People of the Book and the profusion of tradtions within various sources about the Seal of Prophethood have led us to conclude as such. (shrink)

Traditionism and the Critique of Israeli Secularism.

The Quran makes repentance an important element of piety and exhorts believers to repent of their sins. Numerous hadith also emphasize its importance, along with God’s merciful forgiveness of the repentant sinner. In his K. al-Tawwābīn, the Hanbali scholar Ibn Qudāma al-Maqdisī draws on a wide range of akhbār to present examples of repentance of angels, prophets, Companions of Muḥammad, pious mystics, and others, including non-Muslims. Ibn Qudāma’s treatise stands out for his frequent citation of accounts maligned by other scholars (...) as isrāʾīliyyāt. In addition, his willingness to highlight the sins of prophets and the Prophet’s Companions, while in line with other Hanbalis, challenges common notions of prophetic impeccability and the ethical qualities of the ṣaḥāba. In this article we argue that Ibn Qudāma is willing to challenge these notions because of his vision for the construction of the pious self. He sees human initiative in overcoming the self’s natural inclination to sinfulness as a necessary step toward spiritual excellence. In this regard his spiritual vision is shaped by certain Sufi notions. While divine grace still plays a role in the working of repentance, it does not eliminate the need for human initiative. This led Ibn Qudāma to construct a mythical past in which many of the great spiritual figures were involved with a spiritual struggle with their own immoral or impious instincts. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and considered (...) to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

In National Socialist Germany Jewish academicians and professional staff were initially deprived of their rights and marginalised, later they were chased down and murdered. With regard to those, who were able to escape the National Socialist realm of power, one can speak of a forced migration of academicians that reached a dimension which until now was unknown. A greater number of different academic as well as non-academic occupational groups have been examined in the past few years in connection with their (...) influence on scientific as well as social developments within the context of immigration. In this context Palestine, later Israel, occupies a special position. There exists a deficiency in research for the occupational group of physicians with regard to overindividual studies, which will be the focus of this analysis. There is no question about their part not only in the establishment of medical care structures in Palestine as well as the design and diversification of the Israeli health care system, but also in the international significance of Israeli developments in medicine and life sciences in the second half of the twentieth century. This study will examine members of a Zionist grouping that had exhibited Zionist engagement already before their flight from Europe. The objective of this examination is to determine the substantial contribution of Zionist physicians in designing the medical structures in the country. (shrink)