Islamic Ethics

This paper was delivered at the occasion of the Fifth (5th) inaugural Lecture of Federal University of Kashere,  Gombe State, Nigeria, West Africa. The paper compares and contrasts the scriptural texts of the four religions: Judaism, Christianity, Islam, and African Traditional Religions (ATRs) on the rights of women  to inherit from the estate of their deceased roots/ ascendants, branches/descendants. spouses, and or collateral relatives; with a view to finding out whether there are areas of congruities or incongruities that need to be explained to people between these scriptural texts/provisions on these issues or not.

Background: One of the core responsibilities of leaders is to inspire and motivate their employees. This study delves into the factors influencing the motivation of custodial staff at Al-Masjid Al-Haram in Makkah, with particular emphasis on the roles of leadership, the work environment, and other contributing elements. Aim: By uncovering these influences, the research seeks to offer valuable insights for leaders at Al-Masjid Al-Haram and similar organizations, helping them to effectively motivate their employees in sacred or analogous settings. Methods: To investigate these questions, the study employed a qualitative approach, utilizing a combination of in-depth individual interviews (N = 17) and a Focus Group Discussion (FGD) (N = 14), ensuring a thorough examination of the subject. The primary research question addresses the key factors driving custodians' motivation, as perceived by their leaders, further explored through two subsidiary questions: (a) How does leadership impact custodians' motivation? and (b) How does the work environment affect custodians' motivation? Results: The findings from the leaders' perspectives reveal three key themes that shape custodians' work motivation: Harmonious workplace, custodians' religious beliefs, and humanistic leadership.

Background: One of the core responsibilities of leaders is to inspire and motivate their employees. This study delves into the factors influencing the motivation of custodial staff at Al- Masjid Al-Haram in Makkah, with particular emphasis on the roles of leadership, the work environment, and other contributing elements.
Aim: By uncovering these influences, the research seeks to offer valuable insights for leaders at Al-Masjid Al-Haram and similar organizations, helping them to effectively motivate their employees in sacred or analogous settings.
Methods: To investigate these questions, the study employed a qualitative approach, utilizing a combination of in-depth individual interviews (N = 17) and a Focus Group Discussion (FGD) (N = 14), ensuring a thorough examination of the subject. The primary research question addresses the key factors driving custodians' motivation, as perceived by their leaders, further
explored through two subsidiary questions: (a) How does leadership impact custodians'motivation? and (b) How does the work environment affect custodians' motivation?
Results: The findings from the leaders' perspectives reveal three key themes that shape custodians' work motivation: Harmonious workplace, custodians' religious beliefs, and humanistic leadership.
Keywords: Al-Masjid Al-Haram, Custodians, Islamic Work Ethics, Leadership, Makkah, Religious Motivation, Sacred Workplace, Work Environment

Background: One of the core responsibilities of leaders is to inspire and motivate their employees. This study delves into the factors influencing the motivation of custodial staff at Al- Masjid Al-Haram in Makkah, with particular emphasis on the roles of leadership, the work environment, and other contributing elements.
Aim: By uncovering these influences, the research seeks to offer valuable insights for leaders at Al-Masjid Al-Haram and similar organizations, helping them to effectively motivate their employees in sacred or analogous settings.
Methods: To investigate these questions, the study employed a qualitative approach, utilizing a combination of in-depth individual interviews (N = 17) and a Focus Group Discussion (FGD) (N = 14), ensuring a thorough examination of the subject. The primary research question addresses the key factors driving custodians' motivation, as perceived by their leaders, further
explored through two subsidiary questions: (a) How does leadership impact custodians' motivation? and (b) How does the work environment affect custodians' motivation?
Results: The findings from the leaders' perspectives reveal three key themes that shape custodians' work motivation: Harmonious workplace, custodians' religious beliefs, and humanistic leadership.
Keywords: Al-Masjid Al-Haram, Custodians, Islamic Work Ethics, Leadership, Makkah, Religious Motivation, Sacred Workplace, Work Environment

This article examines the historical-critical approach developed by Nicolai Sinai in Quranic studies. The main focus includes three methodological dimensions: literary coherence and secondary revision, inner-Qur'anic chronology, and intertextuality. Through a qualitative library research method, this study explores how Sinai's approach offers an empirical and systematic alternative to traditional and earlier Western historical-critical methods that are often accused of undermining Islamic orthodoxy. Sinai's contribution fills a significant gap in contemporary Qur'anic hermeneutics by bridging classical Islamic interpretive traditions and modern critical methodologies. His framework offers a more nuanced and respectful engagement with the Qur'anic text, avoiding reductionist tendencies while encouraging deeper philological and literary analysis. The study reveals how Sinai's moderate historical-critical model, grounded in textual data, can enrich

SEMION ARDALIONOVIÇI para tri ditësh më tha: 'Ivan Iliç! A ke ndër mend që të bëhesh ndonjëherë i mençur? Ja, këtë do të bëje mirë të ma thoshe, të lutem shumë. Kërkesë e çuditshme ishte, por nuk ia mora për keq. Kam një natyrë prej njeriu të druajtur, kur do ti, më shpallën të çmendur! Ja si ndodhi: një piktor provoi të më bënte portretin, ndodhi rastësisht. "Sidoqoftë, ti paraqet interes për mua, sepse je njeri i 1

The COVID-19 pandemic has spurred policymakers and religious leaders to revisit age-old questions about the ethics of pandemic control, the just allocation of scarce resources, and preparing for death. We add to these conversations by discussing the use of mechanical ventilation for COVID-19 patients. Specifically, we address the following: For Muslim patients/families when is it permissible to forgo mechanical ventilation? For Muslim clinicians, what circumstances justify the withholding or withdrawing of mechanical ventilation from patients? And for policymakers, is there an Islamically-justifiable rubric for allocating mechanical ventilation to patients in times of scarcity? Our Islamic bioethical analyses connect biostatistical data and social contexts with ethico-legal constructs to bridge the epistemic theories of biomedicine and the Islamic legal tradition. They reveal that forgoing mechanical ventilation is permissible for Muslims, that there are several conditions that allo...

Isai, a.s., është njëri ndër pejgamberët e përzgjedhur të Zotit. Mënyra e pazakontë e lindjes së tij dhe përfundimi i misionit janë
shpesh keqinterpretuar, duke përfunduar në koncepte ekstreme që
nuk kanë asnjë lidhje me të vërtetën. Ky punim ka në fokus trajtesën Kuranore dhe pejgamberike përkitazi me jetën dhe misionin
e Isait, a.s., duke ofruar në mënyrë të përmbledhur dhe tematike
rrjedhën e jetës së tij, që nga lindja e deri te vdekja e tij në fund të
kohës.
Rëndësia e punimit qëndron në ofrimin e materialit si një udhëzues i rëndësishëm rreth çështjeve që lidhen me këtë pejgamber të
dalluar, të cilat kanë pasoja të drejtpërdrejta në aspektin akaidologjik. Punimi është i ndarë në disa pjesë, të cilat tematikisht plotësojnë njëra-tjetrën. Të gjeturat e tij konfirmojnë qasjen e pastër
fetare dhe racionale të Kuranit dhe Synetit në trajtimin e çështjeve
diskutabile përkitazi me Isain, a.s., ndërsa këshillat e tij shërbejnë
si prova dhe dëshmi shtesë për këtë qasje.
Rekomandimi kryesor i punimit është që besimtarët çështjet që
kanë impakt të drejtpërdrejt akaidologjik t’i marrin vetëm nga
Kurani dhe hadithet e sakta.
Fjalët çelës: Isai, a.s., pejgamber, Kurani, lindja, misioni, mrekulli, vdekja, fundi i kohës.

Literatürde Menâhicü'l-ahlâki's-seniyye fî mebâhici'l-ahlâki's-sünniyye özgün adıyla bilinen İslâm Ahlâk Düşüncesi Sözlüğü, girişte ifade edildiğine göre, ahlâklanmaya yönelik gayreti en üst derecede ortaya çıkaran, Muhammedî ahlâkı ve sûfiyyenin büyüklerinin vasıflarını içeren, sünnete dair kitaplarda dağınık hâlde bulunan ahlâk delillerini toplayan ve böylece meseleyi bilen sağlam tabiatlı kimselerin ahlâklanmasını sağlayan bir eserdir. Muhammedî ahlâkın incilerini ve ilâhî ahlâkla ahlâklanmaya sevk eden sünnet-i seniyyeye dair eserlerin ve haberlerin nurlarını da ihtiva ettiğini bildiren bu eser, kendi güzelliğini "gerdanlığın ortasındaki mücevher"e benzetmekte, her iki dünyada kazanmak isteyenler için eşsiz faydaları barındırdığını da belirtmektedir. Tüm bu iddiasıyla birlikte eser, klasik yazarların görüşlerinin özünü, kendi dönemindeki fikirlerin hâsılasını, ayrıca ârif ve sûfî imamların tavsiyelerinin kaymağını ve pek çok muhakkik filozofun da hikmetlerini kapsadığını ifade etmektedir.

While every precaution has been taken in the preparation of this book, the publisher assumes no responsibility for errors or omissions, or for damages resulting from the use of the information contained herein. NDOA NA UCHUMBA First edition. August 26, 2025.

This article examines Ḥadīth's strategy of presenting events from the standpoint of nonhuman beings as a means of disrupting human exceptionalism. Ample evidence shows that Ḥadīth's moral vision encompasses the entire created order; close analysis of a set of narratives illustrates one of the ways Ḥadīth achieves this goal. By giving nonhumans a voice and centering their perspectives, Ḥadīth portrays them not as passive resources but as active stakeholders in the moral order-capable of evaluating human conduct and directly experiencing its effects, for better or worse. This shift in vantage point is powerful because it decenters the human viewpoint, awakening Ḥadīth's audiences to the needs and vulnerabilities of other creatures and to the ways human actions impact them. In this moral universe, human worth is not inherent but contingent on piety, ethical conduct, and the capacity to coexist respectfully with other beings. By situating humans within a broader creaturely community and underscoring their interdependence, these ḥadīths advance an ethic of mutual respect, restraint, and care-an ethic with urgent relevance in an era of environmental degradation, biodiversity loss, and climate crisis.

حاولت هذه الدراسة الموسومة بـ" أحكام العمل عن بعد في الشريعة الإسلامية" بيان مفهوم العمل عن بعد وحكمه في الشريعة الإسلامية والأدلة الدالة على الحكم الشرعي، وشروط العمل عن بعد وكذا حقوق ووجبات العامل في العمل عن بعد، وبيان التحديات الفقهية التقنية والأخلاقية للعمل عن بُعد وكيفية التعامل معها من منظور شرعي، ثم ذكرت أمثلة تطبيقية من خلال ذكر نماذج ناجحة للعمل عن بُعد في الدول الإسلامية وكيفية تطبيقها، وخلصت الدراسة إلى أن المقصود من العمل عن بعد هو أن يمارس العامل في بيته أو أي مكان يريده العمل عن طريق حاسوب متصلاً بمكان عمله عن طريق الإنترنت مستخدماً أجهزةً تساعده على ذلك، وأن حكم العمل عن بُعد في حد ذاته يعتبر من الأمور المباحة؛ إذ لا يوجد نص شرعي يمنعه أو يوجبه، ومع ذلك، فالأدلة العامة التي تدعو المسلم إلى العمل وكسب الأرزاق تنطبق على العمل عن بعد، إذا التزم بالضوابط الشرعية في العمل وخلصت من محاذير شرعية. ويمكن أن يتغير الحكم التكليفي للعمل عن بُعد بناءً على الظروف المحيطة به وتصحبه، ويكتسب الاستحباب أو الوجوب أو الكراهة أو الحرمة، ولكي يكون العمل عن بُعد متوافقًا مع الشريعة الإسلامية، يجب توافر عدة شروط في كل من العامل ورب العمل ويتضمن التحلي بالقيم والمبادئ الإسلامية، وقد أوجب الإسلام حقوق للعاملين عن بعد من خلال إقرار الأجر العادل له بحيث يناسب عمله، وكذا تحديد ساعات العمل، وتوفير فترات الراحة للاسترخاء واستعادة النشاط، كما أوجب عليه واجبات منها وجوب حفاظ العامل على بيئة عمل مناسبة للعمل بحيث يضمن التركيز والإنتاجية، ووجوب التزامه بمواعيد العمل المحددة وبالسياسات والإجراءات المحددة، وبوجوب الأمانة في أداء المهام والزامه بمجموعة من القيم والمبادئ الإسلامية. والتعامل مع التحديات التقنية والأخلاقية في العمل عن بُعد من منظور شرعي يتطلب مراعاة مجموعة من المبادئ والقيم الإسلامية التي تضمن النزاهة والأمانة في العمل؛ ومن هذه المبادئ والقيم الإسلامية ما هو خاص في حق العامل، ومنها ما هو خاص برب العمل، وذكرت الدراسة أمثلة ناجحة في العمل عند بعد في بعض الدول الإسلامية منها: منتدى" عن بُعد" في الإمارات العربية المتحدة، وبرنامج" العمل عن بُعد" في المملكة العربية السعودية، وشركة الطيران "Air Asia " التقنية في ماليزيا. وختمت الدراسة بذكر أهم ما توصلت إليه من نتائج وبعض التوصيات أراد الباحث أن يذكرها ليكون العمل عن بعد متطابقاً مع أحكام الشرعية الإسلامية

Ms. Teresa from Raden Intan State Islamic University Lampung has been write this paper and invite me to become one of co-author. We've talk about deep ecology from Badiuzzaman Said Nursi's views.
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Human's wrong view of nature is the cause of the current ecological crisis. Nature is seen only as objects, facilities, wealth, and energy that must be utilized thoroughly if humans want to survive, so the author questions how humans should improve their perspective so that there is no ecological crisis that further damages nature which will indirectly damage humans as well without realizing it, the purpose of the research is to find out how the deep ecology ethics of Said Nursi's view which is one of the contributions of Islamic law. The type of research is library research, the research method used is descriptive analysis, which explains the phenomena that occur behind the destruction of nature due to the way humans view nature and then analyzes the solution using Said Nursi's opinion.

A Note to the Reader: The following text is a philosophical-theological essay that challenges conventional views on anger. The "Manifesto of Anger" presented at the beginning is not a literal call to disrespect, but a provocative statement intended to spark a deep reflection on the meaning of honesty, dignity, and an authentic relationship between humanity and God. Manifesto of Anger Pour out your anger and curses upon God, for He is the Almighty. Not upon humans or other living beings, for humanity is the weakest of all creatures. Praise and cherish humanity for its weakness; do not bother praising God, for it changes nothing in Him. Whether you praise or curse God, it is His prerogative to elevate or abase you, for you are nothing in yourself. Use your weakness as your freedom. The dogma that forbids humans to be angry with God is the path of Iblis. Iblis never dared confront God; instead, he vented his resentment upon humanity, the weakest of beings. Therefore, be courageous: direct your anger toward God, not upon fragile creatures.

Orwell-it (i njohur edhe si Eric Arthur Blair), shkrimtar britanik shumë i njohur dhe me ndikim të thellë në letërsinë dhe politikën moderne: Stili i tij i qartë dhe i drejtpërdrejtë ishte i qëllimshëm dhe ideologjik. Orwell besonte se gjuha e thjeshtë ishte një mjet për të zbuluar të vërtetën dhe për të luftuar manipulimin politik. Ai e zhvilloi këtë stil për të kundërshtuar gjuhën e turbullt dhe mashtruese që shpesh përdorej në propagandë dhe në retorikën politike. Në esenë e tij të famshme "Politics and the English Language" (1946), ai shpjegon se gjuha e keqpërdorur çon në mendim të paqartë dhe në manipulim publik, dhe anasjelltas: mendimi i kthjellët duhet të shprehet me gjuhë të kthjellët. Prandaj, një karakteristikë e veçantë e Orwell-it është kjo: > Ai përdori stilin e thjeshtë si një akt moral dhe politik, për t'i thënë gjërat ashtu siç janë, pa zbukurime apo manipulime. Kjo e bën veprën e tij si 1984 apo Animal Farm jo vetëm të fuqishme në përmbajtje, por edhe jashtëzakonisht të lexueshme dhe të kuptueshme nga një publik i gjerë.

Human ethics, values, and Islamic ethics have been studied as matters of concern since the Prophet of Islam. Islamic ethics is the moral code derived from the Qur'anic teachings and articulated by the Prophet (s.a.w.w) through words and deeds. Islamic ethics addresses how humankind ideally accommodates divine guidance as appropriate human behaviour, good conduct, and personal Morality. When discussing "Islamic ethics," it is imperative to begin by defining and describing the terminology and the sources of ethics (al-akhla¯q). In Islam, ethics should be studied concerning law and jurisprudence (Fiqh), philosophy-theology (kala¯m, falsa fah), as well as mysticism (tasawwuf). This paper investigates the importance, essence, and characteristics of Islamic ethics. Although Islamic attributions have significantly contributed to all civilizations, contemporary events raise issues that require a revisit. This paper attempts to clarify the concept of Islamic ethics as a fundamental pillar of a healthy society. It explains the need for ethics for the development of individuals and culture and its significance in character building. The paper concludes that Muslim character should develop along with Islamic ethics, and its application to daily affairs of Muslims' lives should be given due attention.

This paper investigates the Sufi concept of futuwwa (spiritual chivalry) in ʿAbdallāh Anṣārī al-Harawī’s (d. 481/1089) classic manual of spiritual wayfaring, Manāzil al-Sāʾirīn (“Stations of the Wayfarers”). After briefly taking stock of the earliest statements on futuwwa cited in al-Qushayrī’s (d. 465/1073) Risāla, we take a closer look at the Manāzil’s commentarial tradition, offering a complete translation of both Anṣārī’s chapter on the subject and ʿAbd al-Razzāq al-Kāshānī’s (d. 731/1330) commentary. In Anṣārī’s view, there are three aspects to futuwwa. The first aspect is in relation to oneself, the second is in relation to others, and the third is in relation to God. Futuwwa in relation to oneself is to accept trials and tribulations in stride. With respect to others, it is to hold oneself but not others accountable, seeing outward injuries as inward blessings. With respect to one’s relation to God, it is to abandon means and ends, relying on God alone through the heart’s rec...

Conforme a lo señalado por el propio Agustín en sus Retractaciones, esta obra debe entenderse como una alabanza a Dios (Libro II de las Retractaciones, cap. 6). Esto se evidencia desde las citas bíblicas incluidas en el primer capítulo del libro primero, donde inicia con referencias a los salmos 144,3 y 146,5. Desde esta base, podemos entender que confesiones significa dar testimonio de Dios, dar testimonio de la obra de Dios en la vida del autor. Agustín confiesa a Dios, reconociendo todo lo que Él ha hecho para salvarlo. Confiesa quién es Dios en sí mismo y quién es para el hombre. Como ejemplo, Agustín expone su vida, pero una vida leída desde la gracia: confiesa el extravío de su caminar, la condición ruinosa de su alma (Libro I, 6), para luego confesar la manera en que Dios lo condujo a la paz que su alma inquieta buscaba (Libro I, 1). Agustín se interroga sobre su alma y expresa que Dios le manda alabarle y confesarle por aquello que ha conocido de Él (Libro I, cap. VI, 9). Entonces, entendemos las Confesiones como una alabanza a Dios que lo encontró y lo rescató. Solo en un sentido secundario habla de sus pecados (Libro I, cap. VII, 11), para exponer la grandeza de la gracia que lo libró de ellos.

This review-essay examines Hilda Härgestam Strandberg's Articulable Humanity: Narrative Ethics in Nuruddin Farah's Trilogies, a landmark study that repositions Somalia's most celebrated novelist within the field of narrative ethics. Strandberg reframes Farah not merely as a political allegorist but as a writer of dignity, responsibility, and vulnerability, drawing on the theoretical scaffolding of Judith Butler, Emmanuel Lévinas, and Adriana Cavarero. The essay commends her analysis of resistance as entangled rather than heroic, allegory as deliberately disrupted, and narrative difficulty as an ethical provocation. At the same time, the essay critiques the imbalance produced by Strandberg's reliance on European theorists, highlighting the absence of African and Somali epistemologies. By placing Farah in dialogue with Achebe's ethic of communal teaching, Ngugi's politics of language, and Salih's fractured consciousness, the review repositions Farah as part of a collective African intellectual constellation. Somali oral traditions, Islamic ethical thought, and riverine metaphors of memory further enrich the analysis, revealing that Farah's trilogies generate concepts of dignity and survival that deserve recognition alongside global theory. In conclusion, the essay affirms Strandberg's achievement while calling for a more polyphonic epistemology. It argues that Farah should be remembered not simply as a novelist illuminated by European philosophy but as a thinker whose Somali, African, and Islamic inheritances articulate an ethics of narration that continues to resonate globally.

The pursuit of knowledge has been a central theme in the history of human civilization. Among the many branches of learning, the study of religious teachings and spiritual heritage holds a unique place, guiding individuals in understanding moral principles, historical developments, and the foundational texts that shape societies. This field encourages both intellectual engagement and personal growth, providing learners with a structured approach to ethics, law, theology, and philosophy.
Historical Roots of Religious Scholarship
The tradition of systematic learning within this spiritual framework dates back centuries. From the early centers of learning in the Middle East to the flourishing intellectual hubs of the Islamic Golden Age, scholars dedicated themselves to interpreting sacred texts, preserving oral traditions, and advancing philosophical inquiry. Many modern programs, including initiatives in Islamic studies Dubai, trace their roots to this classical scholarship. These scholars not only focused on ritual practice but also explored law, governance, and societal ethics, ensuring that their teachings remained relevant across generations.
The transmission of knowledge was highly structured, with mentorships between experienced teachers and students forming the backbone of this educational journey. Manuscripts and libraries played a crucial role, enabling students to engage deeply with classical works, commentaries, and scholarly debates. Today, institutions in Islamic studies Dubai continue this legacy, offering learners a rigorous intellectual environment that blends tradition with modern pedagogical approaches.
Core Areas of Learning
A typical curriculum in this area spans multiple disciplines, each reinforcing a different aspect of faith and society. Theology and belief systems focus on understanding the nature of the divine, the principles of monotheism, and the spiritual responsibilities of adherents, providing a foundation for ethical reasoning and personal development. Scriptural interpretation involves analyzing sacred texts with attention to language, context, and historical circumstances to derive guidance for both individuals and communities.
Law and ethics provide frameworks that guide personal conduct, social interactions, and governance, examining principles of justice, rights, and responsibilities within society. Philosophy and logic encourage critical thinking and reflection on metaphysical questions, ethics, and human purpose. History and civilization explore historical events, cultural developments, and the lives of key figures, providing context for the contemporary application of religious principles. Through these areas, learners gain a holistic perspective, connecting spiritual understanding with practical living.
Methods of Learning
Education in this field emphasizes both formal and informal approaches. Traditional methods often involve one-on-one mentorship, classroom lectures, and memorization, particularly of foundational texts. Over time, analytical discussions and debates became essential, encouraging students to question, reason, and defend their understanding.
In modern contexts, this learning has expanded to include digital resources, online courses, and interactive workshops. Learning centers worldwide now provide structured programs that combine classical teaching with contemporary pedagogical methods, ensuring accessibility while maintaining intellectual rigor.
Ethical and Moral Development
A key goal of this type of learning is the cultivation of moral and ethical character. By studying the principles embedded in sacred texts and historical scholarship, learners are guided to develop virtues such as honesty, compassion, justice, and humility. These teachings extend beyond individual conduct, influencing leadership, community service, and social responsibility.
For young learners, the integration of moral education with intellectual development fosters a balanced approach, encouraging both knowledge acquisition and character building. In this way, the study contributes to producing thoughtful, ethical citizens capable of navigating complex social environments.
Global Influence and Modern Relevance
The influence of this tradition is evident across cultures and continents. From the Middle East to South Asia and beyond, educational institutions dedicated to this field have shaped intellectual, social, and cultural landscapes. Graduates often pursue careers in academia, law, public service, and community leadership, applying their understanding to contemporary issues while staying grounded in tradition.
Moreover, this form of learning is increasingly recognized for its role in promoting intercultural understanding and dialogue. By emphasizing shared ethical values and historical insights, it contributes to bridging differences and fostering mutual respect among diverse communities.
Specialized Learning in Dubai
Dubai has emerged as a hub for high-quality education that includes this rich spiritual and intellectual heritage. Institutions in the city offer programs that combine classical teachings with modern pedagogical approaches, providing learners with opportunities to engage deeply with texts, history, and ethical frameworks.
Students in Dubai benefit from a multicultural environment, where traditional scholarship meets global perspectives. Workshops, seminars, and research initiatives in the city enable both local and international learners to explore this field in depth. Such programs not only enhance academic understanding but also cultivate leadership and social responsibility in line with the values taught through this discipline.
The availability of specialized programs in Dubai ensures that learners gain access to world-class resources, experienced educators, and a supportive community, making it a prominent destination for those seeking comprehensive knowledge in this domain.
Continuing the Tradition
The ongoing relevance of this field relies on balancing preservation with innovation. While classical texts and methods remain essential, modern tools like online libraries, digital research platforms, and international collaboration enhance accessibility and engagement. Educators increasingly emphasize critical thinking, comparative analysis, and practical application, ensuring that learners can connect traditional wisdom with contemporary challenges.
In addition, community involvement, mentorship programs, and experiential learning complement classroom instruction, reinforcing both intellectual and ethical development. By fostering curiosity, reflection, and active participation, learners are equipped to carry forward a tradition that has shaped societies for centuries.
Conclusion
The study of religious teachings and heritage offers a profound pathway to understanding both spiritual principles and human society. Through rigorous engagement with theology, law, ethics, and history, learners develop the intellectual and moral tools necessary for personal growth and responsible citizenship.
For students seeking structured spiritual education, Islamic studies provides a framework that combines tradition with critical inquiry. Institutions and programs in the UAE exemplify how Islamic studies can cultivate both knowledge and ethical integrity, preparing learners to contribute meaningfully to their communities.

The crime rate in Muslims‟ land during this modern age is alarming; there is no sector within any society that is not saturated with the poisonous and deadly social vices, to the extent that the leadership and governance sector is brutally affected. The 2010 Corruption Perceptions Index shows that nearly three quarters of the 178 countries in the index score below five, on a scale from 10 (highly clean) to 0 (highly corrupt). These results indicate a serious corruption problem. There is no any Muslim Country from the first to ten highly clean countries, while Qatar was the first from the Muslim countries out of the highly clean countries, meaning that, most of the Muslim countries are highly corrupt based on this fact. Corruption is the by-product of bad morality that is the manifestation of illmoral behavior in a particular society is the level of corruption in such society. The most important tool for leaders to govern his subject efficiently and effectively that will favor both t...

İşrâkî felsefe geleneğinin önemli temsilcilerinden olan Şemsüddîn Muhammed b. Mahmûd eş-Şehrezûrî (ö. 687/1288'den sonra), Erbil ve Hemedan arasında yer alan Şehrezûr'da dünyaya gelmiştir. Hayatı hakkında sınırlı bilgilere sahip olduğumuz Şehrezûrî, Şihâbüddîn es-Sühreverdî el-Maktûl'ün (ö. 587/1191) eserlerine şerh yazmasının yanında müstakil eserler de kaleme almıştır. Eserlerinde mantık, fizik, metafizik konularına yer veren Şehrezûrî, ilimler tasnifini de ele almıştır. Felsefeyi varlık ve fiillere (eylem) bağlı olarak varlık felsefesi (ontoloji) üzerinden temellendiren Şehrezûrî'nin yapmış olduğu tasnifte İbn Sînâ başta olmak üzere Sühreverdî'nin etkileri de görülmektedir. Özellikle İbn Sînâ'nın (öl.428/1037) felsefî ve aklî ilimlere ilişkin yazdığı Risâle fî aķsâmi'l-'ulûmi'l-'aķliyye adıyla bilinen risâlesinin etkileri açıkça görülmektedir. İslâm düşüncesinde ilimler tasnifi geleneği içinde "ilahi ağaç motifini" kullanan Şehrezûrî'nin ilimler tasnifi ile ilgili şimdiye kadar bir çalışma yapılmamıştır. Bu makale İslâm düşüncesinde önemli bir yere sahip olan Şehrezûrî'nin ilimler tasnifiyle ilgili görşlerini incelemeyi ve değerlendirmeyi amaçlamaktadır.

One of the most important debates in Islamic ethics is the place of human ethics and its priority or posteriority in relation to the jurisprudence which deals with acts of worship. Given the diverse approaches towards Islam, there are different ideas on this problem. Some Muslims overlook human principles in the name of religion in their approach to Islam. Some others try to interpret Islam in such a way as not to contradict the principles of human ethics. In spite of some Muslim scholars’ view on the priority of jurisprudence over the ethics, this article is a try, by appealing to certain Islamic evidence, at showing the priority of ethics over the jurisprudence and insisting on the importance and even the dominance of human ethics and intrinsic value of human being in Islamic ethics. And it will conclude that according to the Islamic teachings, one can either have human dignity and at the same time not be a Muslim, or be a Muslim and at the same time lack human dignity. So, neithe...

For a long time, issues of modern bio-ethics were discussed and debated mainly in Western countries that have taken the lead in developing what has become “conventional” medicine, which today relies on cutting-edge treatments and technology, giving rise to many bio-ethical issues. Notable among these is end-of-life care (EoLC). This situation has had many positive effects, for it has saved millions of lives in the last hundred years or so. Paradoxically, however, it has also led to many forms of hardship, making it possible, for one, for an arguably dead person to maintain many signs of life, perhaps against his and others’ “best interests.” It has literally made the once dreadful death a wish for people who remain incapacitated without any form of what can be described as quality or dignified life. It has become a nightmare for families that have not only to watch their loved ones suffer considerably and die slowly, but are also drained, socially, emotionally, and financially. A possible solution to this problem is, of course, euthanasia, “mercy killing” that is only legal in very few countries. For ethical, legal, cultural, or religious reasons, all other countries still criminalize “assisted suicide,” where the physician, whose goal is traditionally to keep his or her patient alive, assist this patient in dying “peacefully” and “in dignity.”

Bu çalışma, Fârâbi düşüncesinde hitabetin epistemik statüsünü tetkik etmeyi hedeflemiştir. Bu hedef ise öncelikle Fârâbî felsefesinde hitabet için çizilen epistemik çerçevenin keşfini gerekli kılmıştır. Söz konusu keşfin, hitabetin ontik bağıntılarının çözümlenmesiyle mümkün olduğu vurgulanmıştır. Bu kapsamda araştırmanın başlangıcı hatabî bilginin toplumsal inşasının ve tasarımının incelenmesine ayrılmıştır. Fârâbî’nin, hitabeti -felsefî bilgi geleneğine erişilmesinden önce ve sonra olmak üzere- iki farklı bağlamda açıklaması, inceleme perspektifinin toplumsal değişim merkezli kurulmasına olanak tanımıştır. Kitâbu’l-Hurûf felsefî bilginin zamansal yolculuğunu ve bu değişim serencamını incelemek için elverişli bir kaynak olarak değerlendirilmiştir. Hurûf’la birlikte diğer kaynak eserler üzerinden bilginin inşası ve tasarımında toplumsal boyutların etkisine dair Fârâbî’nin ifadelendirdiği eleştirel yaklaşım ve yöntemler sosyolojik açıdan analiz edilmiştir. İlgili analizleri sosyal bilimler düzleminde tartışabilmek için yer yer din sosyolojisi ve bilgi sosyolojisi teorisyenleriyle karşılaştırmalar yapılmıştır.
İncelemeler neticesinde felsefe öncesi hitabet ile felsefe sonrası hitabet arasında epistemik ve ontik bir ayrıma gidilmesi gerektiği fikrine varılmıştır. Zira çalışmada felsefî hitabet olarak kavramsallaştırılan felsefe sonrası hitabetin, bilişsel düzlemde kesinlik içerdiği ve felsefî bilgi için cumhur nezdinde ikna oluşturduğu vurgulanmıştır. Dolayısıyla sahih felsefeyi referans almasıyla felsefî hitabetin epistemik statüsünün felsefî bilgiyle eşdeğer kabul edilmesi gerektiğine kanaat getirilmiştir. Bununla birlikte söz konusu kabul, felsefî hitabetin muhatapları tarafından özünden farklı veya yüzeysel biçimde değerlendirilmesine zemin hazırlama riskini de taşımaktadır. Böylece araştırmada öncelikle felsefî hitabetin çerçevesi, ardından felsefe sonrasında oluşan bu önermelerin statüsü belirlenmeye çalışılmıştır.

Islamic and non-religious ethics discourses have similarities and differences at the levels of meta-, normative, and applied ethics (e.g. biomedical ethics). Mainstream biomedical ethics (MBME) uses the language of contemporary, non-religious, Western ethics. Significant effort has been dedicated to comparing Islamic biomedical ethics (IBME) and MBME in terms of meta- and normative ethical positions, and final decisions on practical ethical issues have been reached. However, less attention has been given to comparing the general approaches of the two aforementioned discourses to ethical reasoning. Furthermore, IBME uses different languages to approach ethical reasoning, but identification and conceptualization of these approaches are among the important gaps in the literature. The aim of this study was to conceptualize general approaches to ethical reasoning in IBME. Through review and content analysis of the existing literature and the comparison between the languages employed by I...

‌ ∴ Introduction ∴ ‌
The theory of permitting financial reprisal [Taqas] without the permission of the Islamic ruler has long been a contentious issue in Islamic jurisprudence. Rooted in the legal traditions of Islamic law, Taqas provides a mechanism for creditors to reclaim debts directly from a debtor's property in cases of denial or nonpayment. This concept raises critical questions about the balance between individual rights and state authority in the enforcement of justice.
    The discourse on Taqas has sparked considerable debate among jurists. While many Islamic scholars argue for its unrestricted applicability, others contend that it should be conditional upon judicial processes or explicit authorization from the Islamic ruler. This tension is particularly significant in the context of Article 159 of the Iranian Constitution, which centralizes judicial authority for addressing grievances. The practical implications of this theory extend beyond jurisprudential debates to the stability and functionality of modern Islamic states, as personal recourse to Taqas can lead to public disorder and undermine systemic order.
    This article critically examines whether financial reprisal, as a means of enforcing claims, should be permissible without the prior consent of the Islamic ruler. Drawing on Islamic jurisprudence, constitutional principles, and modern legal practices, it evaluates the legitimacy of Taqas in contemporary Iranian legal systems, particularly in light of the rule of necessity to preserve the Islamic system and maintain public order.

‌ ∴ Research Question ∴ ‌
The primary research question addressed in this study is:
    Is the exercise of financial reprisal [Taqas] permissible without the explicit permission of the Islamic ruler, particularly when the claimant possesses legal evidence [Bayyeneh] and has access to judicial processes?
    This inquiry seeks to clarify the legal and jurisprudential boundaries of Taqas and its compatibility with modern Islamic governance principles, focusing on the tension between traditional Islamic law and contemporary legal frameworks in Iran.

‌ ∴ Research Hypothesis ∴ ‌
This research hypothesizes that financial reprisal [Taqas], while rooted in Islamic jurisprudence, is not a legally viable method of compensation in contemporary Iranian legal systems without the prior authorization of the Islamic ruler. The hypothesis is built on the following premises:
    Jurisprudential Framework: The Quranic and Hadith sources supporting Taqas emphasize justice but do not explicitly negate the need for regulatory oversight, particularly in a structured Islamic state.
    Constitutional Authority: Article 159 of the Iranian Constitution centralizes judicial authority, mandating that grievances and rights must be adjudicated through the judiciary, effectively nullifying the autonomous exercise of Taqas.
    Systemic Necessity: The "rule of necessity to preserve the Islamic system and prevent disorder" dictates that individual actions potentially causing disruption must be subordinated to judicial oversight to maintain societal stability.
    Contemporary Context: The implementation of Taqas in modern society, even when supported by Bayyeneh, could lead to public unrest, undermine judicial authority, and conflict with the principles of organized governance.

‌ ∴ Methodology & Framework, if Applicable ∴ ‌
This study adopts a doctrinal legal research methodology, focusing on analyzing primary sources of Islamic law, including the Quran, Hadith, and classical juristic opinions, as well as contemporary interpretations of these sources in Iranian legal practice.

‌ ∴ Results & Discussion ∴ ‌
The analysis reveals a significant divergence among Islamic jurists and legal scholars regarding the permissibility of personal financial reprisal [Taqas] without the authorization of the Islamic ruler. The majority stance permits independent Taqas, allowing creditors to reclaim their rights without seeking judicial approval or the ruler's permission. This position is underpinned by several key arguments:
    Unrestricted Scriptural Sources: Proponents cite Quranic verses and Hadiths that discuss Taqas in general terms, interpreting them as endorsements of an individual's right to self-redress without specifying the need for judicial oversight.
    Scholarly Consensus and Rational Proofs: Historical consensus among jurists and logical reasoning support the notion that denying a creditor the ability to reclaim their property directly could lead to injustice, especially in cases where the judicial system is inaccessible or ineffective.
    However, a contrasting viewpoint emphasizes the necessity of obtaining the Islamic ruler's authorization before exercising Taqas. This perspective is supported by the following considerations:
    Constitutional Mandates: Article 159 of the Iranian Constitution explicitly designates the judiciary as the sole authority for addressing grievances and adjudicating rights. Allowing personal Taqas undermines this constitutional provision by circumventing established legal processes.
    Preservation of Public Order: Independent acts of Taqas can lead to accusations of theft, property damage, and other criminal offenses. Such actions may escalate into personal disputes, resulting in broader societal discord and undermining the rule of law.
    Misuse of Rights and Overreach: Without judicial oversight, individuals might exploit Taqas to unjustly seize property, leading to potential abuses and violations of others' rights.
    Risk of Encouraging Private Justice: Permitting personal Taqas could set a precedent for individuals to take the law into their own hands, eroding trust in the judicial system and leading to chaos and corruption.
    Despite acknowledging the challenges within the judicial system—such as high litigation costs and procedural delays—the argument against independent Taqas emphasizes the greater societal harm that could result from bypassing judicial processes. The principle of preventing harm takes precedence over individual convenience, suggesting that enduring personal hardship is preferable to risking public disorder.
    The discussion also touches upon the "rule of necessity to preserve the Islamic system and prevent disorder." While Taqas is recognized as a legitimate measure within Islamic jurisprudence, its application must not conflict with the overarching need for societal stability and order. If personal Taqas leads to systemic disruption, it becomes imperative to prohibit it in favor of judicial resolution.
    Furthermore, the analysis highlights that financial Taqas should be limited to exceptional circumstances—specifically, when the claimant lacks legal evidence [Bayyeneh] or when judicial recourse is impractical or inaccessible. Even in such cases, the exercise of Taqas must be carefully regulated to prevent corruption and discord.
    The findings challenge the majority view of Shia jurists by arguing that independent Taqas should not be permitted when the creditor possesses Bayyeneh and has access to the judicial system. This stance reinforces the importance of upholding constitutional provisions and maintaining the integrity of the legal system.
    In synthesizing these perspectives, the study underscores the need for a holistic approach that balances individual rights with the collective well-being of society. The prevention of disorder and the preservation of public trust in legal institutions are paramount considerations that must guide the application of Taqas in contemporary contexts.

‌ ∴ Conclusion ∴ ‌
The discourse on the permissibility of financial reprisal [Taqas] without the Islamic ruler's authorization reveals deep-seated tensions between traditional jurisprudential interpretations and the demands of modern governance. While the majority of Islamic jurists historically permit independent Taqas, this study contends that such practices are incompatible with contemporary legal frameworks that prioritize systemic order and constitutional authority.
    The key conclusions drawn from the analysis are:
    Necessity of Judicial Oversight: Independent Taqas without the ruler's permission poses significant risks to public order and the integrity of the legal system. The judiciary serves as the appropriate channel for resolving disputes, ensuring that claims are validated through due process.
    Constitutional Alignment: Article 159 of the Iranian Constitution mandates that all grievances be addressed through the judiciary. Adhering to this provision is essential for upholding the rule of law and preventing the erosion of legal institutions.
    Preventing Societal Harm: Personal acts of Taqas can lead to criminal activities, such as theft or property damage, and may escalate into broader conflicts. The potential for misuse and abuse necessitates a cautious approach that prioritizes societal harmony over individual expedience.
    Limited Exceptions: While there may be exceptional cases where Taqas is permissible—such as when judicial avenues are inaccessible and the claimant lacks Bayyeneh—these instances should be carefully regulated to prevent corruption and disorder.
    Holistic Jurisprudential Perspective: Islamic law emphasizes justice, fairness, and the prevention of harm. Applying Taqas in a manner that aligns with these principles requires a balance between respecting traditional jurisprudence and adapting to contemporary societal needs.
    In conclusion, the study advocates for a reevaluation of the permissibility of financial Taqas without the Islamic ruler's authorization within modern legal systems. It emphasizes that, despite the historical acceptance of Taqas in Islamic jurisprudence, contemporary contexts demand adherence to constitutional mandates and judicial processes to maintain public order and trust in legal institutions.

Within Islamic thought the value in both fear and hope is to elicit an ethical response within the subjects that experience them. It should be clear that the ethical imperatives of our shared human fears and hopes for AI demand collaborative engagement. Islamic thought is an important resource for such endeavors. Here I offer some notes on key intellectual resources within the Islamic tradition and their relevance to questions surrounding AI. The account highlights the potential, and some challenges, within these resources to inform a range of pressing questions provoked by the developments in AI

Jesus preached his famous sermon on the Mount. Muhammad preached his farewell Sermon, apparently standing on Mount Arafat. These two sermons embody the most fundamental differences between Christianity and Islam and explain why Muslim culture and values are often at odds with Christian culture and values.

This essay explores the Islamic ethical framework surrounding speech, emphasizing the tongue as a tool with profound consequences in both worldly and spiritual realms. Drawing upon Qur’anic verses, prophetic traditions, and classical scholarship, it outlines the spiritual diseases of the tongue—such as backbiting, slander, lying, and excessive speech—and their detrimental effects on individuals and society. The discussion highlights how fasting and the discipline of Ramadan serve as spiritual mechanisms for curbing harmful speech, fostering mindfulness, and cultivating self-restraint. By presenting the tongue as a source of both salvation and destruction, the essay stresses the necessity of guarding speech to attain moral excellence and divine pleasure.

In today's multicultural and pluralistic workplaces, effective conflict resolution and professional ethics demand frameworks that transcend purely procedural approaches and incorporate deep cultural and moral insights. This study explores the integration of Islamic ethical principles with contemporary conflict management theories to develop a comprehensive model suited for diverse organizational contexts. Through qualitative comparative analysis, the research identifies synergies and gaps between modern secular conflict resolution methods and Islamic values such as justice, reconciliation, patience, and forgiveness. An integrated synergy-conflict model is proposed that situates diversity at its core and emphasizes ethical leadership, consultation, and culturally sensitive dispute resolution processes. Practical implications for policy development, cross-cultural training, and leadership are elaborated to foster inclusive, harmonious, and productive workplaces. The findings suggest that embedding Islamic ethics alongside modern procedural techniques enriches conflict management efficacy, promotes social cohesion, and transforms diversity-induced tensions into innovation and synergy. Future research is encouraged to empirically validate this integrative framework and explore its adaptability across varied professional environments.

Controlling the current COVID-19 pandemic requires infection control at both the individual and global levels.  There is insufficient information on the consistency between Islamic principles and medical guidelines regarding infection control measures. Therefore, this study aimed to explore the consistency between Islamic principles and evidence-based medical recommendations during the pandemic time. A comparison was made between the latest medical infection control recommendations and Islamic references (the Quran and its interpretation, and Sunnah and its explanation). Relevant materials such as books and research articles in Arabic or English were reviewed. The information was then classified into different levels of infection control strategies, which were individual, household, community and healthcare unit levels. This study demonstrated that both Islamic principles and medical guidelines are consistent in terms of infection control, which involves crisis supervision by the in...

Sensory perception is a fundamental component of Islamic epistemology, playing a crucial role in human understanding of the external world. Sheikh Mufid, a prominent Twelver theologian, adopts a reason-centered approach to this subject, arguing that the senses alone are insufficient to produce certain knowledge; rather, valid knowledge emerges only through their interaction with reason. By distinguishing between simple and composite sensory perception, he clarifies the role of reason in analyzing and affirming sensory data, emphasizing the necessity of filtering illusions and imaginations through rational scrutiny. Moreover, while he upholds direct realism in perceptionaffirming a direct connection between the perceiver and the perceived-he also acknowledges its limitations. The findings of this study indicate that Sheikh Mufid presents a systematic framework for understanding the interaction between the senses, reason, and revelation, maintaining a firm stance against epistemic relativism. His rationalist approach has not only shaped Shiite theological epistemology but also offers valuable insights for contemporary epistemological analysis.

يتحدث البحث عن كيفية استخدام وتأثير التراث الثقافي والتقاليد المحلية علب تصميمات سينوغرافيا المسرح و العناصر التقليدية التي تستخدم في مسرحيات إحياء التراث و يضرب أمثلة للعروض المسرحية التي استخدمت التراث الثقافي والتقاليد المحلية في سينوغرافيا المسرح ، وامثلة عن للعروض المسرحية التي استخدمت التراث الثقافي والتقاليد المحلية في سينوغرافيا المسرح.  ثم يتحدث البحث عن اوبرا عايدة ويعرض أسباب اختيارها والعناصر الثقافية والتراثية بالعرض من أزياء واستعراضات وديكور والألوان وكيفية استخدامهم في المشهد المسرحي كعنصر تاريخي وثقافي.

In an era marked by constant connectivity, mobile phone addiction has become a widespread behavioral and psychological concern, particularly among youth and working adults. While contemporary research has extensively analyzed its neurological, emotional, and social repercussions, Islamic teachings offer a deeply rooted ethical and spiritual framework to confront this modern crisis. This study examines mobile addiction through the lens of Islamic guidance, drawing on the Qur'an, Sunnah, and classical scholarship to emphasize key principles such as moderation (i'tidāl), time stewardship (waqt kī qadr), self-discipline (jihād al-nafs), and purposeful living ('amal sālih). It further incorporates insights from behavioral science to shed light on the mental health impacts of excessive smartphone use, including attention deficits, anxiety, social withdrawal, and spiritual disconnection. By integrating empirical findings with Islamic moral philosophy, the article proposes a holistic, faith-based strategy to mitigate digital dependency and promote a disciplined, spiritually mindful lifestyle in line with Islamic values.

This study delves into the nuanced understanding of human dignity as expressed and upheld within the framework of Shi’i Islam. Drawing on the Quran as the primary source of Shi’i interpretation of the law and human rights, this research investigates the portrayal of human dignity in the Shia tradition through Islamic revelation. Furthermore, this study illuminates how certain Shia scholars depict the Quran as striving for the coherence of diverse religions and cultures and how Shia Imams have contributed to the discourse surrounding human dignity through their thoughts and actions. In addition, this study scrutinizes the debates on the compatibility of Islamic human dignity with the Universal Declaration of Human Rights, including contemporary challenges and the responses of Shi’i jurists to these challenges. However, while the Quran and Hadith resources offer sufficient references to human dignity, various approaches to human dignity remain among Shia jurists. Some Shia scholars co...

The paper is dedicated to two main issues, namely (1) the representation of general Islamic ethics, the analysis of its specific methodology of moral validation by referring to the Qur'an and Sunna, and its interconnectivity with the Islamic law -Shari'a, as well as to (2) presenting Islamic managerial ethics as a derivative from the general Islamic ethics when it comes to both building moral arguments and propagating the proper moral behavior by promoting moral virtues and normatively analyzing what is right and wrong in the particular business situation. Among the used methods, there was content analysis, comparable analysis, inference, and the evolution of the normative theories. Then, the very Islam-specific confluence of ethics and law is discussed. These data are presented and analyzed as a required context for proper understanding of applied ethics in Islam, and in the case of this paper -Islamic managerial ethics.

This research is conducted to determine the rights of the illegitimate children from Islamic Law perspectives and the law of other countries. This topic is chosen for the reason there will be more discussions and explanations for the future benefit. This research comprises of five chapters whereby each chapters are explaining different issues. The major discussions can be found in Chapter 3 and Chapter 4 of our research study. Chapter 3 is explaining on the issue of the illegitimate children in Islamic perspective and the status of the illegitimate children in Non- Muslim Countries. Meanwhile, in Chapter 4, this research is comparing the status and the rights of the illegitimate children in Islamic and Non- Islamic Countries. The sub-topics under this chapter consist of comparisons between the four states which are Indonesia and Egypt for the Islamic Countries and Singapore and the United States of America for the Non- Islamic Countries whereby the Islamic and the Non-Islamic Countr...

This study explores the concept of al-rub' (one-quarter) as a juristic measure in Hanafi jurisprudence, focusing on its functional significance and role in defining legal rulings. The quarter has often served as a threshold between what is considered little and much, with Imām Abū Hanīfa adopting it as a sufficient standard in various contexts. In contrast, some of his students, such as Abū Yūsuf, leaned toward relative or customary estimations, reflecting methodological diversity and responsiveness to practical realities within the school. The research analyzes the methodological basis for adopting al-rub' as a decisive legal benchmark, examining its foundations in legal theory, custom ('urf), and Sharia objectives (maqasid), particularly focusing on the rationale of alleviating hardship and facilitating legal practice. The study also highlights its application in acts of worship, especially in rulings related to purification, prayer, pilgrimage, and ritual sacrifice. These examples demonstrate that the quarter measure functions as a juristic tool that balances textual constancy with practical flexibility. Using an inductive and analytical approach, the study surveys classical Hanafi sources-mainly al-Mabsūt by al-Sarakhsī and al-Hidāya by al-Marghīnānī-to assess where and how this measure is applied. The findings suggest that al-rub' was not based on strict numerical quantification but operated as a functional juristic device, derived from fragmentary textual evidence (e.g., the hadith on the forelock) and expanded through custom, analogy, and precaution-demonstrating the Hanafi school's capacity to integrate textual rigor with adaptive reasoning. Thus, this measure plays a significant role in distinguishing between the minor and the major, and in ensuring both discipline and facilitation in juristic rulings.