Meninjau Semula Hubungan Kuasa dan Institusi Agama - IIcALL FOR ARTICLES- International Journal On Quranic Research (Fifth

Issue
The Centre of Quranic Research (CQR), University of Malaya would like to invite researchers to submit papers to be publish in our academic journal known as International Journal on Quranic Research (ISBN 2180-4893) for the 5th issue that will be publish on this coming December 2013. INTERNATIONAL JOURNAL ON QURANIC RESEARCH (ISSN 2180-4893)

The International Journal On Quranic Research (ISSN 2180-4893) is an electronic academic referred journal, which is one of the leading independent and global research for publications on Quranic research field. This journal has been published by Centre of Quranic Research (CQR), University of Malaya, due inculcate the research culture amongst lecturers, academicians, scholars and also students. International Journal On Quranic Research is a peer-reviewed journal and all papers published were obtained from original research papers, which have not been submitted for publication elsewhere, dealing with all aspects of Al-Quran & Islamic research area, as well as other specializations that are related with Quranic research such as computing and sciences/technology. All manuscript types are peer-reviewed prior to publication. Manuscripts must be submitted either in English, Malay or Arabic language irrespective of the native language of the author(s). All manuscripts are accepted for review subject to the authors written undertaking that they have not been and will not be published elsewhere in any format, and that there are no ethical concerns with the contents or data collection. The authors warrant that the information submitted is not redundant and respects general guidelines of ethics in publishing. All papers are evaluated by at least two referees, who are known scholars in their fields worldwide. Currently, articles published by International Journal On Quranic Research are managed through electronic journal management system hosted by Electronic Journal of University Malaya (EJUM). For more information, please click here. The Centre of Quranic Research (CQR), University of Malaya would like to invite researchers to submit papers to be publish in our academic journal known as International Journal on Quranic Research (ISSN 2180-4893) for the 5th issue that will be publish on this coming December 2013. These are the list of IJQR publication according to the issue respectively. Please click each issue to view the articles.

IJQR 1st Issue: Vol.1 No.1 (December 2011) IJQR 2sd Issue: Vol.2 No.1 (June 2012) IJQR 3rd Issue: Vol.2 No.2 (December 2012) IJQR 4th Issue: Vol.3 No.1 (June 2013)
International Journal on Quranic Research (ISSN 2180-4893) Volume 3 No 1 - 2013

Articles Cognitive Meanings in Selected English Translated Texts of the Noble Qur'an Author(s): Mohammad Ali Al-Saggaf, Mohamad Subakir Mohd Yasin, Imran Ho-Abdullah Category(s): Quranic Exegesis, Quranic Studies

Author(s): Mohamed Abbas Omar Category(s): Quranic Exegesis, Quranic Studies Author(s): Abdulla Galadari Category(s): Methodology of Quranic Exegesis, Quranic Exegesis

Author(s): Amar Arbaoui, Yasser M. Alginahi, Mohamed Menacer

Category(s): Quran & Technology (ICT, Muslim Information System, Techno-Daie, Science & Technology)

Author(s): Monika @ Munirah Abd Razzak, Nik Mohd Zaim Ab Rahim, Nur Asilah Ibrahim, Khadher Ahmad Category(s): Quranic Exegesis, Quranic Studies

Author(s): Nurulhuda binte Mohd Hashim, Abd Rauf bin Hassan Category(s): Quranic Exegesis, Quranic Studies

Author(s): Mohd Hisyam Abdul Rahim, M.Y. Zulkifli Mohd Yusoff Category(s): Quranic Studies
All enquiries should be forwarded to: Editor-In-Chief International Journal On Quranic Research Centre of Quranic Research (CQR) Level 13, Wisma R&D, University of Malaya Jalan Pantai Baru 59990 Kuala Lumpur MALAYSIA Telephone contacts: For English/Malay, please contact: +603-2246 3342/3341 For Arabic, please contact: +603-7967 6059 Telefax: +603-7967 6221 Fax number: +603-2246 3345 Email: cqrjournal@gmail.com (Malay paper) cqrjournaleng@gmail.com (English paper) Website: http://cqr.um.edu.my

The International Journal on Quranic Research (ISSN 2180-4893) accepts research papers in three languages which are in English, Malay and Arabic. Invitees are advice to refer to the journals objectives and scopes, focus and publication guidelines as shown in the left pane so that your submitted article is accordance with our publication standard. The International Journal on Quranic Research (ISBN 2180-4893) accepts research papers in three languages which are in English, Malay and Arabic. Invitees are advice to refer to the journals objectives and scopes, focus and publication guidelines that can be found under IJQR Journal submenu.

For more information about the publication guidelines, please refer to this LINK. Centre of Quranic Research (CQR) is the first kind of Quranic & Islamic research centre in Malaysia, which had been established in February of 2010 by University of Malaya. An awareness of raison dOtre of CQR will be meaningful in appreciating its efforts at a profound and insightful of Al-Quran and Islamic studies, for both National and International levels. Efforts and contributions towards the prosperity and glittering of Holy Quran is truly one of the most magnificent and most honorable deeds in Islam. Moreover, spending time for learning and teaching al-Quran and its Islamic studies is the most valuable time indeed. CQR aims to sustain and promote a vital research in Quranic studies and Islamic research, as well as to

explore any kind of research (Scientific research/education/heritage etc.), which can relate to Quranic and Islamic research. Scope of research under this centre could be varies, due to invite and encourage an active community of researchers, scholars and expertise to work altogether (collaborate) by promoting cooperation and discussion within the field or cross the interdisciplinary fields. To accomplish the goal, CQR conducts lectures, conferences & symposium on various topics, due to inculcate better understanding of Islam and it's teaching, based on Al-Quran and Hadith.

CQR uses modern technology for its activities, wherever feasible. CQR's activities and facilities provide the much needed understanding about the truth and excellence of Islamic teachings - based on the glorious Qur'an, as well as adhering to reasons, logic and scientific facts. Al-Quran is the basic source of Islamic worldwide and, therefore be the centre of attention in any Islamic academic and research centre. However, learning Quran is not limited to its recitation (Tilwah), intonation (Tartl) and well memorizing it only, but it exceeds to other aspects, such as learning the purposes of Quran, as well as knowing sciences in Quran, guidances, interpretations and also its wondrous nature. While teaching al-Quran, the teachers were responsible to ensure that their students/learners masters the reading aspect, as well as memorizing and reciting the Quran. The task does not only cover on those criterias, but it exceeds to other aspects, by spreading out its guidances and sciences in al-Quran using the different means of publications, i.e printing, compact discs and Internet. In the Muslim world, there are several institutions have been established, such as Research & Publishing Centre, libraries, Islamic Universities, centres for memorizing Quran, as well as academics centre. The International Journal On Quranic Research is published twice a year, which publishes articles that dealing with all aspects of Al-Quran & Islamic research area, as well as other specializations that are related with Quranic research such as computing and sciences/technology. Contribution towards new theoretical results in all areas of computing, as well as sciences and technology is really much needed, due to serve the Holy Quran in all available means, especially for Muslim community world wide.Since then, this journal is targeted to achieve the objectives and scopes which highlighted as below:

The objectives: 1. To provide new academic contributions and perspectives to the field of Quranic research while gaining wide-spread referral and achieving electronic publication. 2. To serve the Glorious Quran and its sciences through academic research. 3. To enhance scholarly networks and interactions between current research in the Quran and other disciplines by making use of the World Wide Web among varied modern information technology. 4. To nurture expertise in the field of Quranic research while achieving a sound methodology in the aforementioned field.

Scopes/Focus of the Journal: 1. Create Quranic research of high-standing and calibre as well as new contributions carried out according to an academic and scientific methodology. 2. Review of studies related to the Quran and its sciences; including relevant, valued manuscripts on the topic which enrich the modern Quranic library. 3. Research on modern applied sciences related to the Quran and Islamic studies. 4. Book reviews, reports on conferences, seminars and workshops concerning the Quran and its sciences. 5. Recent works and academic research done on the Quran in the Muslim world, including University theses and dissertations. GUIDELINES TO AUTHORS 1. The Centre of Quranic Research International Journal publishes original articles based on practices, principles and progress in the field of Quranic research. Manuscripts can be submitted to the Editor-

in-Chief, or to the Managing Editors of CQR International Journal throughout the year, to the following email address: cqrjournal@gmail.com. Other modes of submission will no longer be entertained. 2. The manuscripts submitted should be in MS Word file. Submission of a manuscript indicates a tacit understanding that the paper is not under consideration for publication with other journals.If copyrighted material is used, the author should obtain the necessary copyright release and submit it along with the manuscript. Each manuscript will be evaluated by one or more reviewer (s) on accuracy, originality, quality and relevance. A manuscript may be accepted, returned for revision or rejected. The contact author of each paper will be notified of the result within 3 months of the submission date. Once a paper is accepted, authors are assumed to cede copyrights of the paper over to International Journal On Quranic Research (ISSN 2180-4893).The copyright form must be submitted as a signed scanned copy and email it to cqrjournal@gmail.com. Those copy-right form can be downloaded here. All papers will be acknowledged and refereed. They will not be returned.

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For final manuscript preparation and submission, see the instructions that are stated in this link. Submission of the final manuscript implies that the manuscript is in its final form. Deviations from the instructions will cause publication delay. There will be $100 USD charge for accepted paper. To find out more about publication charge, can be found here. The authors will be provided with a volume of the journal of their published paper. Purchase orders for additional volumes can be made on order forms which will be sent to authors. After a paper is accepted and published on the last day of month, the authors should cede copyright of the paper over to CQR International Journal and charge the publication fee even though they want to withdraw it later.

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Ibn khaldun conference in Istanbul 28&29th Sept, I see The great History. Human Rights Watch has documented the mistreatment of migrant workers and it is clear that existing employment legislation is no bar to abuse. Construction workers in Saudi Arabia face many of the same problems with working conditions, lack of mobility, lack of redress as other workers based in the Gulf. As in Qatar, Saudi Arabia operates a kafala system, which requires all unskilled labourers to have a sponsor. Migrant workers are therefore unable to enter the country, leave it or change jobs without their company's permission. @MurnieHidayah: kos sara hidup kat Msia ni makin menekan! Ni minyak naik lg mlm ni! Bencinyaaaaaaaaa! Bloody stupid comment from an irresponsible minister zahid hamidi! Nak hentikan penyeludupan??!!!?!!!hoi! So suffocating.

INTRODUCTION

Ibn Khaldun is a great philosopher who lived in North Africa in the 14th century and well known by the whole world. He was especially interested in history, philosophy of history, sociology and political sciences, and thus winning the approval of the East and West by the original thoughts he set forth on these fields. He is regarded as the founder of sociology science alongside his historiography and statesmanship. In addition to Islamic Sufism, he made impressive evaluations on the creation and development of religious science in Islamic thought. Civilisation (Umran) Theory, Asabiyyah Theory and Theory of Circulation of State which Ibn Khaldun set forth in his masterpiece, Muqaddimah, has been carefully handled and emphasised in the West especially since 19th century. In the history of philosophy, by Ibn Khaldun for the first time, history has been handled as a philosophical discipline and its scientific basis started to be searched. Ibn Khaldun set forth original thoughts on the reasons of emergence, growth and collapse of societies, historical phenomenon and manifestation of these on communal living. He propounded some opinions on concepts and problems of various branches of science, their chapters and subjects handled in these chapters and methods. The subject of history and sociology is especially human and his communal life; and the material of history and sociology is historical and observable social phenomenon. This historical material provides Ibn Khaldun to create a state theory. In Ibn Khalduns theory of

history and society, from the foundation to collapse, all the processes that the state in, are linked by chain of causation. The aim of the conference, by congregating academicians and researchers who are studying on bn Khaldun, to produce scholarly knowledge related to the subject, to set forth new standpoints and evaluation by discussing Ibn Khalduns thoughts on the solution of todays problems. Those who wish to join the conference are required to fill the participation form (Download)and send it via email to ibnhaldun2013@gmail.com with an abstract between 100 and 150 words until 12 July 2013. Participation Form (download).

INTERNATIONAL IBN KHALDUN CONFERENCE 2013 Participation Form Participants Full Name (If Applicable) Academic Title Work-Institution Address E-mail Landline : Phones Work : Title of Paper Correspondence will be made via e-mail. Please fill the form in full. INTERNATIONAL IBN KHALDUN CONFERENCE 2013 Participation Form Participants Full Name (If Applicable) Academic Title Work-Institution Address E-mail Landline : Phones Work : Title of Paper Correspondence will be made via e-mail. Please fill the form in full. ABSTRACT Mobile : Mobile :

....................................... ..
The conference will begin on November 01, 2013 and end on November 03, 2013. The accommodation expenses of participants will be paid by Corum Municipality and Hitit University Presidency. Participants will pay their journey expenses. Sempozyumda yer almas planlanan muhtemel konu balklar aadadr. Sempozyumun genel erevesine uygun olarak farkl konu balklar ve bildiriler de teklif edilebilir. 1. The Century that Ibn Khaldun lived in 2. The Life of Ibn Khaldun and His Environment 3. Ibn Khaldun and Philosophy 4. Ibn Khaldun and Sociology 5. Ibn Khaldun and History 6. The Place of Ibn Khaldun in both Islamic and Western Intellectual History 7. The Impact of Ibn Khaldun on Religious Thought 8. Studies and Evaluations on Ibn Khaldun

Muzaffer Klc (Mayor of Corum) Prof. Dr. Reha Metin Alkan (Rector of Hitit University) Prof. Dr. Osman Eri (Vice Rector of Hitit University) Prof. Dr. Mesut Okumu (Dean of Hitit University Faculty of Divinity) Prof. Dr. Mehmet Mahfuz Sylemez (stanbul University) Do. Dr. Ferit Uslu (Hitit University) Do. Dr. Mustafa Byk (Hitit University) Prof. Dr. Adnan Aslan (29 Mays University)

Deadline for submission of abstracts

: July 12, 2013 Notification of accepted abstracts Deadline for full paper submission Conference : July 20, 2013 : October 15, 2013 : November 01-03, 2013

Prof. Dr. Ahmet Arslan (Ege University) Prof. Dr. Alparslan Akgen (Fatih University) Prof. Dr. Ejder Okumu (Eskiehir Osmangazi University) Prof. Dr. Farid Alatas (National University of Singapore) Prof. Dr. Fuat Aydn (Sakarya University)

Prof. Dr. Halis Albayrak (Ankara University) Prof. Dr. Hasan Kurt (Ankara University) Prof. Dr. rfan Aycan (Ankara University) Prof. Dr. . Erol Kozak (KTO Karatay University) Prof. Dr. M. Akif Aydn (Director of Turkish Religious Foundation Centre for Islamic Studies) Prof. Dr. Mahmut Kaya (stanbul University) Prof. Dr. Mehmet Azimli (Hitit University) Prof. Dr. Mehmet Demiryrek (Hitit University) Prof. Dr. Mehmet Evkuran (Hitit University) Prof. Dr. Mehmet zdemir (Ankara University) Prof. Dr. Mustafa Arman (Atatrk University) Prof. Dr. Nahide Bozkurt (Ankara University) Prof. Dr. Neet Toku (Yldz Teknik University) Prof. Dr. mer Mahir Alper (stanbul University) Prof. Dr. Recep entrk (Fatih Sultan Mehmet Vakf University) Prof. Dr. Salih Akdemir (Ankara University) Prof. Dr. Sleyman Uluda (Uluda University) Prof. Dr. inasi Gndz (Rector of International Balkan University) Prof. Dr. Tahsin Grgn (29 Mays University) Prof. Dr. mit Hassan (Yakn Dou University) Prof. Dr. Vecdi Akyz (Marmara University) Prof. Dr. Yahya M. Michot (Hartford Seminary) Prof. Dr. Yasin Aktay (Seluk University) Assoc. Prof. Dr. Grbz Deniz (Ankara University) Assoc. Prof. Dr. hsan Toker (Ankara University)

Assist. Prof. Dr. smet Altkarde (Hitit University) Assist. Prof. Dr. Sefer Yavuz (Hitit University) Assist. Prof. Dr. Yakup Cotu (Hitit University)

Brigham Young UniversProf. Al-Attas adalah Islamisasi Ilmu. ityAl-Shfis Written

Corpus: A Source-Critical Study
Publication Date: Oct 2012 Publication Name: Journal of the American Oriental Society 132.2

Download (.pdf)

131

Al-Buways Abridgment of al-Shfis Risla: Edition and Translation

Download (.pdf)
134

The Social Construction of Orthodoxy

Research Interests:

Theology, Scholars, Inquisition, Heterodoxy, and Orthodoxy

Download (.pdf)
38

From Tradition to Law: The Origins and Early Development of the Shfi' School of Law in Ninth-century Egypt
Publisher: Harvard University Publication Date: Jan 1, 2009 248

Analysing Muslim Traditions: Studies in Legal, Exegetical and Maghazi Hadith

Publisher: BRILL Publication Date: Jan 1, 2011 Publication Name: Islamic Law and Society, 18 Research Interests:

Motzki, Hadith, book review

Download (.pdf)
128

Rethinking" Taqld" in the Early Shfi School

Publisher: JSTOR Publication Date: Jan 1, 2008 Publication Name: Journal of the American Oriental Society

Download (.pdf)
377

Jonathan AC Brown, Hadith: Muhammad's Legacy in the Medieval and Modern World, Foundations of Islam (London: Oneworld Publications, 2009). Pp. 320. $90.00
Publisher: Cambridge Univ Press Publication Date: Jan 1, 2012 Publication Name: International Journal of Middle East Studies

Download (.pdf)

32

[Book Review: The Origins and Evolution of Islamic Law]

Publication Date: Jan 1, 2007

Publication Name: Journal of Religion 44

The First Shfi: The Traditionalist Legal Thought of Ab Ya qb alBuwayt (d. 231/846)
Publisher: ingentaconnect.com Publication Date: Jan 1, 2007 Publication Name: Islamic Law and Society

's IslamThe Musalsalat in adth: Linking the Present to the Past

The Musalsalat in adth: Linking the Present to the Past A Treatise on Definition, Value, Significance and Categories of Al-Adth Al-Musalsalah By: The Very Insignificant Slave of His Lord Shihabuddn Abu Muammad Amad ibn Muammad ibn As-Sayyid Sad Al-asani Al-Azhari Ash-Shfi Ash-Shadhil Dhul-Hijjah 1432 November 2011 IHSAN Publications London In the Name of Allah, Most Gracious Most Merciful Introduction: At a time when a lot of people claim following the Prophet ^ , it is very important to know that trying to benefit his Ummah is one of the ways for being good and connected to him. He ^ said: The best of people are those who are most beneficial to people.[1] And as narrated by Ibn Umar that a man came to the Messenger of Allah ^ and asked: O Messenger of Allah, who is the most beloved by Allah amongst people and which action is the most beloved to Allah? He ^ said: Of people, the most beloved by Allah are those with the most benefit to people and the most beloved action to Allah is to make a Muslim happy, relieve him from a plight, pay a debt on his behalf or to protect him from hunger (i.e. by feeding him) and it is dearer to me to accompany a brother to fulfil his need than to seclude myself in this mosque i.e. the Mosque of Madinah for a month. And whoever withholds his anger, Allah will cover his faults and whoever holds back his rage which he is able to let go, Allah will fill his heart with serenity on the day of resurrection and whoever accompanies his brother to fulfil his need, Allah will make him firm on the path on the day when feet will slip.[2] With this in mind, it is important to revive the blessed sunnah of the scholars of the past who used to link the Ummah with its Prophet ^ through holding gatherings narrate his adth, especially those known as Al-Musalsalt or Al-Adth Al-Musalsalah (pl. Musalsal) as these adth link people to the person of the Prophet ^ in all his states. If being beneficial to people and removing distress from them are two great deeds, then what is more beneficial than teaching people about their Messenger ^ and removing them from the distress of ignorance. Imam Ibn Majah reports that the Prophet ^ said: Whoever revives a sunnah of mine that has been deserted after me, will get a reward equal to that given to whoever follows it amongst people and that will diminish nothing of their reward.[3] It is with this intention that this paper is written to provide an understanding of one of the topics of the science of adth, inspire students of knowledge to explore, learn and spread such adth and try to strengthen their link with the Prophet ^ through this. This paper is also written with the intention of creating a sense of appreciation for the merit of isnd (chain of transmission), a unique feature of thisUmmah which links its generations of scholars, keep it connected to its tradition, keep the religion preserved from intruders and self-claimed scholars and revive in the students of knowledge the honour of belonging to great generations of scholars and make them realize their

duty. Abdullah ibn Al-Mubrak said: Al-Isnd(to mention and narrate the chain of narrators and be linked to them) and without it, anyone who wanted to say something would have been able to say it.

The Shaykh of our Shuykh As-Sayyid Abul Fal Abdullah ibn As-Siddiq Al-Ghumri said: For a scholar, thesanad is like a chain that links him to the Prophet ^. Wherever he moves, the chain moves with him and therefore, whoever has been given the chain, his knowledge will be blessed. As for a scholar who has knowledge but does not have such link to the Prophet ^, he will be like a circle that is disconnected from the rest of the chain, whenever he moves, he moves alone. Sooner or later, he will witness how much barakah(blessings) he has lost. This barakah is an immaterial thing that is witnessed on those who are linked to the Prophet ^ and follow his footsteps. At this day and age, we have been plagued with many self-appointed scholars who grew on the surface and stayed without roots and hence without fruits. They continue to lead their followers in the wrong direction because of the lack of this compass of isnd and cause more damage. This paper is, by Allahs permission, a humble attempt to fix some of this damage. In this article, we will shed light on:

1.The definition of al-adth al-musalsal 2.The categories and forms of tasalsul 3.The importance of preserving al-musalsalt 4.The famous collections of musalsalt 5.The virtues and benefits of tasalsul and issues relating to it 6.How to get the full chain of a musalsal and a conclusion on the topic

1.1.

The definition of al-adth al-musalsal

The linguistic definition: The word musalsal is taken from salsala which means to make a chain in which the rings are connected to each other. Salsal is the sweet and cold water that runs through the throat.

Technically: It is a adth whose narrators share the same attribute or same state or in which the narration has one state or one attribute. The attributes of the narrators may be verbal or practical and the attributes of the narration may relate to the way of narration, the time of narration or the place of narration. [4]

The difference between the attribute and the state is that while the former is permanent the latter is temporary. This attribute of tasalsul describes the chain obviously not the text of the adth.

1.2.

The categories and forms of al-musalsal

At the beginning of his book Al-Ars Al-Majliyyah fi Asnid Al-adth Al-Musalsal bil Awwaliyyah (The Beautified Bride on the Chains of the adth which is Narrated First), Al-afiz Murtaa AzZabdi[5] wrote: Bear in mind that al-musalsalt, as mentioned by the uffa, are of various categories; some of them are related to the order of the narration like the one narrated first, some others are related to the time like the one narrated on the day of d, others are related to the place of the narration like the one narrated at al-multazam, a fourth group are related to the state of the narrator like being alone while narrating from his Shaykh, a fifth group are related to the attribute of the narrators like being a fi, a jurist, Egyptian, his name is Muammad or his narrating from his father, a sixth group is related to the practical attribute of the narrators like writing the adth or shaking hands with the student, a seventh group are related to the attribute of the narration like orallyetc and a final group related to the verbal attribute of the narrator like saying I love you or reciting a srah. In his book At-Taqrb, Imam An-Nawawi[6] mentions that the attributes and the states of the narrators are either verbal or practical or both. As for the attributes of the narration, they either relate to the formula of delivery (ghat al-ad), the time or the place of the narration.[7] Imam AsSakhwi[8] added another category relating to the date of the narration. Abu Amr ibn A al[9] noted that these categories are examples and tasalsul is not confined to them only.

With this in mind, we can say that the categories of al-musalsalt include but to confined to:

1- The one in which the chain includes a statement said by each narrator: An example of this is the famousadth narrated by Mudh ibn Jabal in which the Prophet ^ said to him: I love you, so say O Allah enable me to remember You, and thank You and worship You perfectly. Each narrator said to the one after him: I love youand then narrated the adth. 2- The one in which the chain includes an action done by each narrator: An example of this category is the famous adth of shaking hands in which each narrator shakes hands with the narrator after him. The action goes back throughout the chain to Anas ibn Malik who said: I shook hands with the Prophet ^ and I did not touch silk softer than the palm of the Prophet ^. 3- The one in which the chain includes a combination of a statement and an action: An example of this category is the adth which is narrated back to the Prophet ^ where he said: A person will not find the sweetness of faith until he believes in Divine destiny; its good and its evil, its sweet and its bitter. The Prophet ^ then held his beardand said: I believe in Divine destiny; its good and its evil, its sweet and its bitter. 4- The one in which the chain includes a verbal attribute of the narrators like the adth in which the narrators read Surat A-aff. Ibn ajar[10] said: The most authentic musalsal in the world is the one in which narrators read Surat A-aff.[11] 5- The one in which the chain includes a practical attribute of the narrators like their names, their specialties or their countries the adth in which all the narrators are uffa or fuqah or their names are Muammad or all of them are Egyptiansetc. And the adth in which all the narrators are uffa and the one in which all the narrators are fuqah are also considered very authentic in terms of tasalsul as noted by Imam As-Suyi.[12] 6- The one in which the the narration has a specific formula of delivery like a adth which is narrated with I heard all the way back to the Prophet ^.

7- The one in which the narration has happened at a specific time like the adth of the day of d and theadth about clipping the nails on Thursday. 8- The one in which the narration has happened at a specific place like the one narrated by Ibn Abbs on the acceptance of du at al-multazam and him doing du there. 9- The one in which the narration has happened at a specific date like the famous adth which is narrated first to every student by his teacher known as adth al-awwaliyyah. All these previous categories can actually be classified into a) Adth in which the state or the attribute is kept in all levels of the chain which is called musalsal tmm and b) Adth in which the state or the attribute is missed in some levels of the narrators which is known as musalsal nqi or incomplete.

3.

The importance of preserving al-musalsalt

In addition to the knowledge such adth add to the specialists, they are quite important for the preservation of accuracy in the transmission of the adth, following the example of the Prophet ^ verbally and practically, avoiding any cheating in the narration and this last one happens when the formula of the narration is clear in indicating how the student has received the adth from his teacher and also requiring a level of specification and focus on issues that may be neglected or overlooked by the narrators (e.g. when the narrators names are the same, it will be required to know who is who) and finally maintaining the chain at a certain level. Alongside, gathering to narrate such adth facilitates memorization for students of knowledge and gives them happiness that this Ummah is linked with the blessed chain throughout centuries.

1.4.

The Famous collections of musalsalt

There is more than one 400 adth musalsal in total.[13] The scholars of adth have given them focus and care in various ways; some scholars wrote on one adth only like Al-fi Muammad AlMurtaa Az-Zabdi who wrote a commentary on al-musalsal bil awwaliyyah and named it Al-Mirqtul Aliyyah fi Sharil adthil Musalsali bil Awwaliyyah and also wrote on the chains of the same adth under the title Al-Ars Al-Majliyyah fi Asnid Al-adth Al-Musalsal bil Awwaliyyah . Some other scholars wrote on the classing and explanation of these adth like the great historian and narrator Abdul-af Al-Fasi Al-Firh [14] in his book Al-yt Al-Bayyint fi Shari wa Takhrjil Adthil Musalsalt. However, other scholars wrote collections of the musalsalt they narrate and the earliest collection is Musalsalt Abi Bakr ibn Shdhn by the greatmuddith Abu Bakr ibn Ad ibn Ibrahm ibn Shdhn ( 298 383 AH). Scholars have continued to compile their collections of musalsalt till this day. One of the very famous contemporary collections is Shaykh Yasn AlFdns[15] Al-Ujlah fil Adth Al-Musalsalah. Among other collections of musalsaltare the following:

1.Kitabul Musalsalt or Al-Jawhir Al-Mukallalah fil Adthil Musalsalah by Imam Shamsuddn

As-Sakhwi. 2.Al- Musalsalt Al-Kubra and Jiydul Musalsalt by Imam Jalaluddn As-Suyi. 3.Al-Manhil As-Salsalah fil Adthil Musalsalah by Muammad ibn Abdil-Wid Al-Ayybi (d. 1364 AH) 4.Al-Fawid Al-Jallah fi Musalsalt ibn Aqilah by Jamluddn Muammad ibn Amad ibn Sad known as Ibn Aqlah Al-Makki (d. 1150 AH) 5.Musalsalt Al-Amr which is a collection of 13 musalsal mentioned in the collection of the chains (thabat) of Imam Muammad ibn Muammad ibn Abdil-Qdir As-Sanabwi known as Al-Amr Al-Kabr (1145 1232 AH).

1.5.

The virtues of tasalsul and issues relating to it

In addition to the benefits of preserving the attribute of the chain and linking people to the example of the Prophet ^, the tasalsul makes it easy for the narrator to relate the adth to an unforgettable experience. It is because of this that some scholars relate anecdotes (laif) and benefits (nikt) about some musalsalt. For instance, when a scholar went to listen to some musalsalt from a female muaddithah and she came across the adth in which the narrators hold their beard, she realized that she had no beard to hold, so she held her chin instead. Some scholars also wrote the meanings of some musalsalt in poetry as Imam ibn ajar Al-Asqalni did inadth al-awwaliyyah. He wrote: Whoever shows mercy to those on earth, we are told Will be shown mercy by those in heaven so behold So, show mercy without distinction to all

The Merciful shows mercy to those that are merciful

1.6.

How to get the full chain of a musalsal and a conclusion on the topic

To be able to get a full chain of a musalsal, you should find the adth first in the famous collections ofmusalsalt. It is preferable and easier to get it from a modern collection like the collection of Shaykh Al-Fdni or the collection of Al-fi Abdul- ayy Al-Kattni. Then, find the shortest chain that links you to the compiler of the collection and write down the chain and revise it again; it is preferable as well to show it to a specialist if you can to verify it, then memorise your chain all the way back to the Prophet ^ and use it every time you are narrating the musalsal. It is good to try to find the class of the musalsal you are narrating and if a treatise or a volume or even an article has been written on it, it is good to read it. In addition, use every opportunity to call, visit or travel to the scholars who have asnd and ask them to narrate the musalsaltthey have received to you in order to keep the tasalsul. This will require that you read what are themusalsalt that has been narrated and obviously this can be found in the collections of musalsalt. The most comprehensive collection of musalsalt is the collection included in the thabat of Shaykh bid As-Sindi[16]known as: ar Ash-Shrid fi Asnid Muammad bid.[17] It is important to highlight here that as much as narration is very important, knowing what you are narrating and understanding it is very important and necessary, otherwise the person may be narrating fabricated things unknowingly. In his great collection of his teachers and chains (thabat) our Shaykh Usmah Al-Azhari[18] says: And I advise (the students) to exert their effort in learning the basics of sciences and study the tools of the critique of adth and not to consume their life in something that can be achieved in a short time. Imam Abu Amr ibn A-al narrates that Abul-Muaffar ibn Abi Sad As-Samni narrated from his father from Muammad ibn Nir As-Sallmi that he heard Fris ibn Al-usayn reciting of his own poetry: O student of knowledge whose main focus is nothing but to narrate In narration give focus to the understanding of what you do relate

And narrate little but know it; for knowledge has no end, so meditate[19] * * *

Finally, this article is an open invitation and encouragement to the teachers of knowledge, the seekers of knowledge, the lovers of knowledge, and those who love to listen to it to revive this great tradition of spreading al- musalsalt and speak about them and bear in mind that it is an honour to be a name in a chain of narrators the first name in which is the Prophet ^. It is important I would like to conclude by mentioning the adth of the Prophet ^ that reads: Be a scholar or a learner or a listener or a lover (i.e. of knowledge and the previous three or to be one of them) and do not be the fifth one otherwise you will be lost.[20] Concluding Prayer I pray to Allah to give us the zeal and the inspiration to seek knowledge and to enable us before seeking it to question our intentions. May Allah bless our days, moments and minutes and make our actions and words fruitful and full of light and barakah and guide us to say what is good and act accordingly. May Allah u make us helpers for those who want to get close to him with guidance and sincere service and bring us not to shame on the day when no wealth nor children will avail. And may the best of prayers and blessings go to our Prophet ^. O Allah! Use us to deliver Your dn and enable us to understand what You deliver in Your Book and help us stick to adab with You, Your Messenger ^ and Your righteous slaves. This article was completed by the grace of Allah just before the dawn of Thursday 7 th of Dhul-ijjah 1432 3rdof November 2011 by this insignificant sinful slave of Allah. .

Bibliography:

1.Muammad b. Jafar Al-Kattni, Ar-Rislah Al-Mustarafah libayni Mashhri Kutubis Sunnatil

Musharrafah published by Drul Bashir 1993 2. Muammad `Abdul-ayy Al- Kattni, Fihris Al-Fahris wal Athbt published by Drul Gharb Al-Islm 1982 3.Muammad bid b. Amad As-Sindi, ar Ash-Shrid fi Asnid Muammad bid published

by Maktabatur Rushd, Riyadh 1424 AH 4.Muammad b. Muammad Ab Shahbah, Al-Was fi Ulm wa Muala Al-adth published by lam Al-Marifah 5. Muammad Yasn Al-Fdn, Al-Ujlah fil Adth Al-Musalsalah, published by Drul Basir 1985 6.Muammad b. Muammad Al- Al-Amr, Sadd Al-Arab min Ulmil Isndi wal Adab published by Drul Basir with annotation of Muammad Yasn Al-Fdn and Mamd Sad Mamd 7.Jalauddn As-Suyi, Tadrb Ar-Rwi bi Shari Taqrbin Nawwi, published by Maktabatul Kawthar, Riyadh 8.Usmah Al-Azhari, Mujam Ash-Shuykh, published by SOFA Production, Malaysia 2008 9.Muammad l Rashd, Imddul Fatt bi Asndi Abdel-Fatt, published by Maktabatul Immish Shafi, Riyadh 1999 10.Abu Amr Uthman b. Abdirraman Al-Kurdi known as Ibn A- al, Marifatu Anwai Ulmil adith, published with annotation of Nruddn Itr by Drul Fikr 11.Amad Ayyb Muammad, Mabaith fil adth Al-Musalsal, unpublished MA, Baghdad 2002 12.Muammad b. Ibrahm b. Jamah, Al-Manhal Ar-Rawiy fi Mukhtaari Ulmil adthin Nabawiy, published by Darul-Fikr with the annotation of Dr. Muyiddn Abdur-Ra mn Ramadan 1986 Glossary:

Musalsalt (sing. musalsal) known also al-adth al-musalsalah (sing. al-adth al-musalsal):
A category of sayings of the Prophet ^ in which the narrators or the narration share the same attribute or state.

Ummah: community or group of people or even of any other type of creation like birds or
animals. ^: peace and blessings be upon him

Sunnah: way or tradition Isnd (pl. asand) chain of narrators and used also to refer to the process of narrating
something while mentioning the whole chain of narrators

Shaykh (pl. Shuykh) teacher or religious scholar. Also used for an old man Tasalsul: the state of being adth al-musalsal or being in a state of connection throughout
the chain of narrators

uff (sing. fi) someone who has memorised a huge number of adth. adth (pl. adth): Saying of the Prophet ^ Al-Multazam: It is the place between the door of the Kabah and the Black Stone d: literally means something that happens over and over again but here refers to one of the
two days celebrated by Muslims to commemorate the end of the blessed month of Ramadn and the season of pilgrimage.

Srah another variation of Srat: a chapter of the Quran ghat al-ad: the form of delivering a adth

fuqah (sign. Faqh): jurists du: supplication awwaliyyah: The state of being first tmm: full or complete nqi: incomplete muaddith (pl. muaddithn): Scholars of the science of adth laif (sing. lafah) literally means something light or nice but here means to anecdote
since an relating an anecdote is a light way of teaching a lesson.

Thabat (pl. Athbt): a collection of the chains and the teachers of a particular Shaykh
written by him or one of his students.

Adab (pl. db) etiquettes or manners

Barakah: blessing Dn: religion or faith

[1] Narrated by Jabir ibn `Abdillah and reported by Al-Qud in Musnad Ash-Shihab [2] Narrated by Imam A-abarni in Al-Mujam Al-Awsa [3] Reported by Ibn Majah on the authority of Muammad b. Yahya from Ismail b. Abi Uways from Kathr b. Abdillah from his father from his grandfather. [4] As-Suyi, Jalauddn (849 911 AH), Tadrb Ar-Rwi Volume 2, page 109 and see also Ibn Jamah, Badruddn (639 733 AH), Al-Manhal Ar-Rawiy fi Mukhtaari Ulmil adthin Nabawiy (published by Darul-Fikr with the annotation of Dr. Muyiddn Abdur-Ramn Ramadan) [5] Muammad Al-Murtaa b. Muhammad Al-usayni Az-Zabdi known as Abul-Fay and Abul-Waqt born 1145 AH in Belgram in India and died in Cairo in 1205 AH. A great scholar, muaddith and linguist of his time. Amongst his works is his commentary on Al-Ghazalis Revival of Religious Sciences and commentary on Al-Qamus Al-Mut known as Tajul Ars in 14 volumes in addition to his 1000 poem in adth. [6] Muie Ad-Dn Yaya b. Sharaf An-Nawawi (631 -676 AH) born and died in the city of Nawa in Syria. One of the great luminaries and landmarks in Islamic scholarship, a great authority in jurisprudence and other various sciences and a prolific author. [7] See As-Suyi, Jalauddn (849 911 AH), Tadrb Ar-Rwi and also, Muhammad b. Muhammad Abu Shuhbah, Al-Was fi Ulm wa Muala Al-Hadith pages 415, published by `Alam Al-Marifah.

[8] Shamsuddn Muhammad b. Abdirraman As-Sakhwi (831 902 AH) born in Cairo and died in Madinah. A great scholar of adth and a historian and one of the great students of Ibn ajar Al-Asqalni. [9] Ibn A-al, Abu Amr Uthman b. Abdirraman Al-Kurdi (577 643 AH) a great scholar of hadith, born in norther Iraq and moved to Mosul and settled in Damascus where he taught at Darul adith Al-Ashrafiyyah and died there. Of his famous work, his book Marifatu Anwai Ulmil adith known as the Muqaddimah of Ibn A-al. [10] Ibn ajar, Amad b. `Ali b. Muammad Al-Kinni (773 852 AH) a great scholar of all times specialising inadth, history and many other sciences, was born and died in Cairo. [11] Muhammad b. Muhammad Ab Shahbah, Al-Was fi Ulm wa Muala Al-adth pages 422, published by lam Al-Marifah [12]Ibid

[13] Muhammad b. Jafar Al-Kattani (1274 1345 AH), Ar-Rislah Al-Mustarafah li Bayani Mashhri Kutubis Sunnatil Musharrafah page 85. Published by Darul Bashir, Beirut. [14] Abdul-af Al-Fasi Al-Firhi (1296 1383 AH) [15] Alamuddn Abul-Fay Muhammad Yasn Al-Fdni (1335 1410 AH) comes from a family who are originally from Indonesia but born and died in Makkah. He was known to be the reference of narration in the world (musnid ad-dunya) at his time. I narrate from him through my Shaykh Dr. `Ali Jumuah, the Grand Mufti of Egypt and many others. [16] Muammad bid b. Amad As-Sindi Al-Anri An-Naqshabandi from the offspring of the great companion Sayyiduna Abu Ayyb Al-Anri. He was born in Sind, migrated to Yemen and later settled in Madinah where he died in 1257 AH. His collection of chains (thabat) is known for its comprehensiveness. He narrated from various teachers including the Mufti of Zabd Shaykh AbdirRaman b. Sulayman Al-Ahdal. [17] See Abdul-ayy b. Abdil-Kabr Al-Kattnis Fihris Al-Fahris wal Athbt volume 2, page 665. [18] `Usmah b. As-Sayyid b. Mamd b. Muhammad Al-Azhari (b. 1396 AH) a modern scholar and a greatmuaddith born in the Egyptian city of Alexandria. He holds a PhD in adth and works as a lecturer at Usl Ad-Dn Seminary in Al-Azhar University. He also teaches at Al-Azhar Mosque various sciences including logic, theology, principles of Islamic jurisprudence and adth. He narrates from more than 500 Shuykh from different parts of the world and is highly respected amongst scholarly circles in different Muslim countries. He is a prolific and innovative author as well; amongst his works: The Revival of the Sciences of adth, Introduction to the Principles of Tafsr, The Chains of Egyptians, Mujam Ash-Shuykh or Collections of Teachers which is a collection of selected biographies of around 75 of his teachers. [19] Usmah Al-Azhari, Mujam Ash-Shuykh page 108, first edition 2008, published by SOFA Production, Malaysia. [20] Narrated by Imam A-abarni in Al-Mujam Al-Awsa

ic Translation Series)Riyadh al-saliheen the Garden of the Righteous, compiled by the

sincere, erudite, God conscious, scrupulous, selfless Imam Yaya b. Sharaf al-Nawawi of the 7th century hijri, is considered to be one of the most signaficant collections of Prophetic traditions. During this course we will read the entire text and discuss in detail a number of selected traditions form each chapter. This course is taught by Shaykh Thaqib Mahmood three times a month. Please refer to teaching schedule for dates.
Isu Syria/syiah sebenarnya telah berjaya mengalih tumpuan dunia terhadap Pelan Damai Palestin-Israel, yang mana antara isi kandungan pelan yg disokong oleh Amerika itu ialah mengiktiraf negara Palestin dan Israel dgn membahagi-duakan Masjidil Al-Aqsa. Sebahagiannya harus diberikan kpd Isreal. Pelan ini harus ditentang kerana: 1. Masjidil Al-Aqsa adalah tanah suci umat Islam dan tidak boleh dibahagi dua. 2. Negara Isreal adalah negara yg haram, maka tidak boleh diiktiraf.

E-mail: ibnhaldun2013@gmail.com

Conference Website: www.ibnhaldun2013.hitit.edu.tr

paul krugman The conscience of a liberal Ibn Khaldun, Psychohistorian

Im thinking about Ibn Khaldun this weekend, and there is, it turns out, at least one translation of Ibn Khalduns Muqaddimah (pdf) available online and based on an initial skim, it truly is an awesome work, centuries ahead of its time. I was especially struck by his opening manifesto: Such is the purpose of this first book of our work. (The subject) is in a way an independent science. (This science) has its own peculiar object-that is, human civilization and social organization. It also has its own peculiar problems,that is, explaining the conditions that attach themselves to the essence of civilization, one after the other. Thus, the situation is the same with this science as it is with any other science, whether it be a conventional 17 or an intellectual one. It should be known that the discussion of this topic is something new, extraordinary, and highly useful. Penetrating research has shown the way to it. I read this as a declaration that Ibn Khaldun was setting himself up to be theHari Seldon of medieval Islam. And he did a pretty good job!
Any inquiries, please Res. Assist. Hseyin Taha Topalolu (+90 364 234 Res. Assist. Nurullah Haydar Yurduseven (+90 364 234 63 58 -1151) contact: 1119)

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