University of Religions and DenominationsIslamic Inquiries2981-037X1120220601Urbanization and ‘‘Re-Islamization’’ in Postcolonial Egypt: Al-Jamʿiyyāt al-Islamiyya and the Muslim Brotherhood72613740110.22034/is.2021.137401ENPanos KourgiotisInstructor, Open Hellenic University & University of Macedonia, Thessaloniki, Greece.0000-0001-7770-5808Journal Article20201207This essay elucidates the background against which <em>al-jamʿiyyāt al-islamiyya</em> <em>al-ahliyya</em> [Islamic private associations] emerged in the Egyptian cities and embarked on ‘‘re-Islamizing’’ the urban public space throughout the interwar period. Their figureheads were drawn from among the urbanized/Westernized middle class, better known in the bibliography as the <em>effendiyya</em>. It should be noted that under the guidance of those modern teachers, lawyers, merchants and other professionals, <em>al-jamʿiyyāt</em> and most notably the Muslim Brotherhood instructed the Muslim dwellers of Cairo, Damanhur, Ismailia, etc. on the necessity to live in conformity to their religion and to preserve public morality. As we will see, such attempts constituted an ‘‘alternative’’ not only to the Christian missionaries but also to al-Azhar and the traditional Sufi brotherhoods. The latter had been active in rural areas and poverty-stricken urbanized districts as well. In summary, this article aims to revisit the early manifestations of Islamism in Egypt in tune with the broader modernization/urbanization process that the region of the Delta had been going through since the early twentieth century.https://is.urd.ac.ir/article_137401_41a4b424b238a967fc7ffbce515ae761.pdfUniversity of Religions and DenominationsIslamic Inquiries2981-037X1120220601Hashemite Royal Mausoleum in Baghdad: Multi-Faceted, Cosmopolitan, and Diverse Influences274213761910.22034/is.2021.137619ENElizabeth BishopAssociate Professor, Department of History, College of Liberal Arts, Texas State University, San Marcos, TX, USA.0000-0002-1138-4842Journal Article20210222The Hashemite family ruled Makkah al-Mukarramah (Mecca) since the tenth century. Their descendants ruled Iraq from 1920 to 1958. In Iraq, J. Brian Cooper served King Fayṣal I as the official architect. In this capacity, he designed and supervised the construction of a mausoleum (1936), a parliament building (1951-1957), and a palace (1956-1957, currently known as “the Republican Palace”). Eleven members of the Hashemite family are buried in the mausoleum, under a dome with turquoise tiles (Mackey 2002, 121). The Hashemite family's architectural projects demonstrate a multi-faceted, cosmopolitan, and diverse set of influences (not merely British, or Abbasid, or Ottoman, or pan-Arab—rather, all of them), as shall be substantiated by our discussion of the Royal Mausoleum (<em>maqbara malikiyya</em>) in Baghdad. The Hashemite mausoleum’s central dome with turquoise tiles, the scale of the whole complex, and its function, all allude to Great Britain's Royal Burial Ground at Frogmore (consecrated 23 October 1928), which was still under construction when the construction of the mausoleum in Baghdad was proposed. This article draws on twentieth-century publications (ephemera, the trade press) and newsreels to connect Cooper’s design with diverse design influences within Iraq, as well as from Great Britain, the Ottoman Empire, and the Kingdom of Egypt, underscoring colonial aspects, Iraq’s status as a post-Ottoman jurisdiction, and connections between the Arab states in their post-colonial stage.https://is.urd.ac.ir/article_137619_2fee2dfd011d60f2bdb7b2b6c844a065.pdfUniversity of Religions and DenominationsIslamic Inquiries2981-037X1120220601A Reconsideration of the Number of the Prophet’s Wars435913762010.22034/is.2021.137620ENMorteza KarimiPhD in Shiʿa Theology from the University of Tehran, Iran.Mostafa MohseniPhD candidate, History of Islam in the University of Ma‘aref, Qom, Iran.Journal Article20210421In hadith and historical sources, more than eighty wars, comprising <em>ghazwa</em>s (the wars in which the Prophet was present) and <em>sariyya</em>s (the wars in which the Prophet was not present), have been attributed to the Prophet. Scholars of history have mentioned about twenty-seven <em>ghazwa</em>s and more than fifty <em>sariyya</em>s, all of which took place during the ten years after the migration to Medina until the demise of the Prophet. Apart from the famous battles such as Badr, Uhud, Khandaq, Bani Qurayzah, Khaybar, Muta, Tabuk and Hunayn, many of these <em>ghazwa</em>s and <em>sariyya</em>s are unknown except to some historians. This raises the question of why there must have been more than eighty wars in ten years, that is, almost one war every ninety days. This research tries to examine the real number of the Prophet's wars. The figure of eighty is greatly exaggerated.and was closer to twenty.https://is.urd.ac.ir/article_137620_cce196b56a52c16b5a4b9fc10a22d627.pdfUniversity of Religions and DenominationsIslamic Inquiries2981-037X1120220601The Role of the Events of Fadak in the Formation of Differences between the Islamic Sunni and Shia laws617413740310.22034/is.2021.137403ENAkif TahiievDepartment of International Private Law and Comparative Law of Yaroslav Mudryi National Law University Ukraine.0000-0003-0052-9919Dmytro LukianovHead of the Department of International Private Law and Comparative Law of Yaroslav Mudryi National Law University.0000-0003-2540-5488Journal Article20210626Sunni and Shia law are the two main components of Islamic law. Each of them has its own sources, in accordance with which religious scholars make their legal decisions. Analyzing the history of the emergence of madhhabs, we can see that their formation was influenced by historical, religious, political, social, economic, and other factors. In the first century of the Hijri calendar (Islamic chronology), many distinctive features of Islamic law emerged, and the emerging Islamic society created its own legal institutions. At the same time, one should note the fact that in the early history of the Islamic state and the formation of Islamic law, there were events in which we can see the reflection of certain religious and legal ideas, which later formed the basis of differences both between madhhabs and between whole directions of Islamic law. These events took place almost immediately after the death of the Prophet Muhammad. In this article, we have carried out a retrospective analysis of one such event—debates about the ownership of the lands of Fadak, where interests of the Prophet's companions clashed with those of the members of his family.https://is.urd.ac.ir/article_137403_5a5aa7eb225320ccc08b8fc87e2c4652.pdfUniversity of Religions and DenominationsIslamic Inquiries2981-037X1120220601An Analysis of ʿAllāma Ṭabāṭabāʾī’s Approach to Shiite and Sunni Exegetical Hadiths in al-Mīzān759313762110.22034/is.2021.137621ENMohsen RafatAssistant Professor, Department of Quranic Sciences and Hadith, Hazrat-e Masoumeh University, Qom, Iran.Journal Article20210719A review of Quranic exegeses reveals that exegetes of the Quran have taken a prudent moderate path in relying on hadiths (the sayings of Prophet Muḥammad and Shiite Imams) concerning Quranic exegesis (or exegetical hadiths). ʿAllāma Ṭabāṭabāʾī (1904-1981) is a Quranic exegete who attach particular importance to exegetical narrations, although he did not believe in an unqualified validity of khabar al-wāḥid (non-frequently transmitted: a hadith the number of whose transmitters is not enough to yield certainty). He argues that in Quranic exegesis, we must take account of the relevant hadiths. Ṭabāṭabāʾī’s citation of hadiths in his exegesis of Quranic verses suggests that he assigns a role to such hadiths in understanding verses. In this article, I argue that Ṭabāṭabāʾī only endorses the hadiths that are in line with the content or spirit of the verses. ʿAllāma Ṭabāṭabāʾī evaluated the accuracy of exegetical hadiths by considering possible deficiencies such as their inconsistencies, disconnections, inaccuracies, fabrication, forgery, Israelites, conflicts, as well as their incompatibility with the Quran, Sunna, reason, science, and history. Then, he drew on them to gain a better understanding of the verses.https://is.urd.ac.ir/article_137621_e90a819a4265870ac98f9791a225e382.pdfUniversity of Religions and DenominationsIslamic Inquiries2981-037X1120220601An Examination of the Linguistic Contextual Elements of al-Ikmāl Verse in Determining the Meaning of al-Yawm9510614084210.22034/is.2021.140842ENOmid QorbankhaniPhD Graduate, Department of Quran and Hadith Sciences, Faculty of Theology, University of Qom, Qom, Iran.Journal Article20210915Linguistic context plays such a significant role in the analysis and discovery of meaning that many linguists believe that meaning is discovered only through context. The present study examines the <em>al-Ikmāl</em> verse (Quran 5:3), an extremely prominent verse of the Holy Quran which has been the subject of debate between Shiites and Sunnis throughout history. The main dispute is about the meaning of the term <em>al-yawm</em>, which in the linguistic context of the verse is connected with different concepts such as the despair of infidels, the perfection of religion, completion of blessings, and God's pleasure. Due to these connections, exegetes’ opinions on the meaning of <em>al-yawm</em> are completely influenced by their views of these concepts. Examining various hypotheses about the meaning of <em>al-yawm</em> and evaluating them based on other elements of the verse’s linguistic context demonstrate that <em>al-yawm</em> in <em>al-Ikmāl</em> Verse can only refer to the day of Ghadīr Khum (Dhu al-Hijjah18).https://is.urd.ac.ir/article_140842_291cdd80bfea3c1e579604c257c4cd33.pdf