Jewish-Muslim Relations

This study examines the mechanisms linking the Israel-Gaza conflict to antisemitic incidents in Jewish communities worldwide. While Israeli military actions in Gaza are geographically distant, empirical data from the United Kingdom, the United States, and Europe demonstrate that escalations correspond with measurable surges in antisemitic acts, including harassment, vandalism, and violence. The study identifies four primary mechanisms driving this linkage: media amplification, diaspora proxy attribution, political and ideological mobilization, and historical continuity of antisemitic tropes. Drawing on case studies, hate-crime statistics, and discourse analysis, the research distinguishes legitimate criticism of Israeli state policies from antisemitic rhetoric and highlights the role of educational and policy interventions in mitigating risk. The findings indicate that conflict acts as a catalyst activating latent antisemitism rather than as a direct cause, emphasizing the importance of integrated approaches combining law enforcement, community resilience, and public education. The study contributes to understanding the transnational dynamics of prejudice and offers a framework for protecting vulnerable communities while preserving freedom of political discourse.

The eschatological hadith recorded in Sahih Muslim (6985) presents a literal prophecy of an ultimate military confrontation between Muslims and Jews prior to the Day of Judgment. The narration states:
> “The Hour will not come until the Muslims fight the Jews, and the Muslims will kill them until a Jew hides behind a stone or tree, and the stone or tree will say: O Muslim, there is a Jew behind me; come and kill him—except the gharqad tree, for it is the tree of the Jews.”
This hadith is not allegorical or metaphorical but describes a specific, divinely ordained event, central to Sunni Islamic eschatology. It situates the conflict within the broader theological framework of Al-Malhamah al-Kubra, the great battle associated with the appearance of Al-Masih ad-Dajjal (the False Messiah), where the normal principles of coexistence and tolerance toward non-Muslims are superseded by a perceived divine imperative. While classical and contemporary scholars emphasize that the prophecy refers to a specific future context, its literal meaning affirms a theological reality in which Muslims are commanded to confront Jews as part of the end-times narrative.
This paper argues that the hadith constitutes a genuine doctrinal tension within Islam: it affirms principles of tolerance for “People of the Book” under ordinary circumstances, yet simultaneously envisions a divinely mandated, totalized conflict with Jews at the end of time. Understanding this text is critical for any nuanced study of Islamic theology, eschatology, and the complex historical and contemporary perceptions of Muslim–Jewish relations. By confronting the literal content of this narration, scholars can more accurately assess the theological constraints and interpretive frameworks that shape Muslim perspectives on ultimate conflict and coexistence.

Judaism is an ancient, monolithic religion rooted in the cultural practices and beliefs of the Jewish people, having its origin in the Middle East around 4000 years ago. Its core belief is centered around one God, with whom Jews have a special covenantal agreement between Yahweh and Jews. Key texts of Judaism include Torah, the first books of the Hebrew Bible. Judaism strictly prescribes and follows Sabbath Observances, holidays such as Passover, worship in Synagogues, etc. Above all, Judaism is grounded on covenantal relationship between Yahweh and Jews. The covenant entered between Yahweh and the Israelites is believed to be sacred, and so, it is inviolable, inseparable, irreplaceable and thus eternal. Therefore, it is faith-based stemming from their holy texts and Judaism. Their belief and faith have been furthered by the Hebrew texts that describes how Yahweh led the Israelites throughout their journeys marked by all kinds of turbulences and tsunamis, eventually taking them to their 'promised land'. The Israelites were under captivity nd faced all kinds of treachery and oppression unleashed by the empire builder. This is why their faith is glued to Torah and Judaism.

Türklerin Yahudilerle tanışması ve ilişkileri 1324 yılına dayanır. Osmanlı İmparatorluğu'nun Kurucularından olan Orhan Bey 1324 yılında Bursa'yı fethetmiştir. O tarihte Bizans Yönetiminde yaşayan Yahudiler, Osmanlı'yı kurtarıcı olarak görmüş ve Bursa'nın fethinde büyük destek sağlamışlardır. Yahudilerin bu çabalarına karşılık Orhan Bey, şehir hayatını canlandırmak için Musevi Zanaatkarlar getirmiş, inançlarının gereğini yerine getirebilmeleri için "Etz Hayim" Sinagogu'nun yapımına izin vermiştir.

This article is a study of some atypical matrimonial cases from the 18th century that were heard by the ecclesiastical court of the Polish-Lithuanian diocese of Lutsk, l have included among the atypical cases all those that were not initiated by the complaint of one of the spouses, They are divided into two groups: those triggered by the pretensions of abandoned fiancós and those initiated as a result of an accusation by the diocesan public prosecutor or a third party, The former fiancóes were usually concerned with the reimbursement of expenses incurred in connection with the would-be marriage, ln the case of the second group, it was usually demanded that the marriage be declared null and void as a result of a breach of the norms of canon law. some of these cases indicate a rather puzzling ignorance or disregard of these well-known rules by the clergy.

Law 12/2015 represents a milestone in Spanish legislation by facilitating the acquisition of nationality for Sephardim originally from Spain as a form of historical reparation for their expulsion in 1492. This paper analyses the background that led to its promulgation, the content of the law, the requirements and procedures established, as well as its impact, based on official statistics published by the Ministry of Justice and two recent rulings by the Supreme Court establishing certain criteria that develop relevant jurisprudence on the matter.

This study seeks to reinterpret religious meaning through contemporary methodologies, aiming to present religious discourse to the world using practical and actionable frameworks. Rather than focusing solely on literal interpretation, the study explores the deeper layers of language and context. By applying semiotic analysis, the study facilitates a shift from surface structures to deeper structures, allowing symbolic meanings to emerge. In response to the growing interest in linguistic and religious studies, scholars have increasingly embraced modern approaches—building upon the foundational work of classical scholars in grammar, linguistics, and rhetoric, while integrating contemporary tools such as semiotics, the study of signs and their functions within texts. This synthesis of classical heritage and modern thought aims to clarify the role of semiotics in the analysis of religious discourse, particularly how Greimas’s semiotic square, through interpretive processes, evolves into a semiotic cube that dynamically generates meaning through semantic interaction. The study further highlights the essential role of Arabic rhetoric in symbolic interpretation, as rhetorical strategies are designed to influence and persuade audiences—an aim closely aligned with religious discourse, which seeks to promote virtue and cultivate collective ethical awareness. To support this argument, the study presents an applied model for analyzing prophetic Hadith through semiotic methods, revealing the central role of prophetic discourse in shaping the ethical and social foundations of the community. Its continuous presence in sermons, religious lessons, and educational contexts emphasizes its enduring relevance and profound influence. Among the key findings is the recognition that religious discourse is not a fixed or static text, but rather a dynamic semantic system shaped by multiple contextual factors. The shift from surface-level analysis to a deeper structural understanding enriches the interpretation of symbolic meanings and uncovers intentional dimensions often overlooked in initial readings. When applied practically rather than merely theoretically, modern approaches offer powerful tools for examining the interplay between discourse and context, contributing to a continuous renewal in religious, linguistic, and rhetorical scholarship. Arabic rhetoric plays a foundational role in shaping the semiotics of religious discourse, employing a range of stylistic techniques attuned to the audience’s context—thereby rooting the discourse within its authentic Arabic cultural framework.

The understanding that Jews engaged with a full sweep of Islamic sciences was arguably one of the earliest insights of modern Jewish historiography; indeed, medieval Jews were sometimes explicit about turning to non-Jewish sources. But scholarship has traditionally highlighted Jewish engagement with the larger world in fields other than law, such as poetry, theology, and linguistics. Building on the work of others, After Revelation recognizes that medieval Jews and Muslims structured their traditions in similar ways.
https://www.ancientjewreview.com/read/2025/9/15/publication-preview-the-rabbinic-past-in-the-medieval-islamic-world

In the middle ages, from Baghdad to Barcelona, significant communities of religious minorities resided in the midst of polities ruled by Christians and Muslims: Jews and Christians throughout the Muslim world (but particularly from Iraq westward), lived as dhimmis, protected but subordinate minorities; while Jews (and to a lesser extent Muslims) were found in numerous places in Byzantine and Latin Europe. Legists ( Jewish, Christian and Muslim) forged laws meant to regulate interreligious interactions, while judges and scholars interpreted these laws. Religion and Law in Medieval Christian and Muslim Societies presents a series of studies on these phenomena. Our goal is to study the history of the legal status of religious minorities in Medieval societies in all their variety and complexity. Most of the publications in this series are the products of research of the European Research Council project RELMIN: The Legal Status of Religious Minorities in the Euro-Mediterranean World (5 th -15 th centuries) (www.relmin.eu). Au moyen âge, de Bagdad à Barcelone, des communautés importantes de minorités religieuses vécurent dans des Etats dirigés par des princes chrétiens ou musulmans: dans le monde musulman (surtout de l'Iraq vers l'ouest), juifs et chrétiens résidèrent comme dhimmis, minorités protégées et subordonnées; tandis que de nombreuses communautés juives (et parfois musulmanes) habitèrent dans des pays chrétiens. Des légistes (juifs, chrétiens et musulmans) édictèrent des lois pour réguler les relations interconfessionnelles, tandis que des juges et des hommes de lois s'efforcèrent à les interpréter. La collection Religion and Law in Medieval Christian and Muslim Societies présente une série d'études sur ces phénomènes. Une partie importante des publications de cette collection est issue des travaux effectués au sein du programme ERC RELMIN : Le Statut Légal des Minorités Religieuses dans l'Espace Euroméditerranéen (V e -XV e siècles) (www.relmin.eu).

Written in conjunction with AI. Note this is simply an article incorporating traditions, which may or may not be accurate. It was done just to show Traditionalist how earliest hadith may be more accurate, although I personally do not give hadith any weight.
Quranic confirmation of the rakaat minimum? Interesting analysis.

We nee to read the Pentateuch also called Tôrāh to save our world and the humanity. It is urgent to organize as community of believers. as a families, as person to read the Book that will save the human people of a secure global destruction.

In "Comment la terre d'Israël fut inventée" (How the land of Israel was invented) (Flammarion), Tel-Aviv historian Schlomo Sand tackles the founding idea of the Zionist imagination. Controversy is the order of the day. What link has existed, since the origins of Judaism, between Jews and the "Land of Israel"? Was the concept of homeland already present in the Bible and the Talmud? Have
followers of the religion of Moses always aspired to emigrate to the Middle East?
The words "Land of Israel" contain an element of mystery. How did the Holy Land of the Bible become the territory of a modern homeland, with political institutions, citizens, borders and an army to defend them? A committed historian and willing polemicist, Shlomo Sand has loudly denounced the myth of the eternal existence of the Jewish people. Continuing his work here to deconstruct the
legends that stifle the State of Israel, he turns his attention to the mysterious and sacred territory it claims to occupy: the "promised land" over which the "chosen people" have an inalienable right of ownership.

The Talmud is the foundational work of Jewish oral tradition and Rabbinic law. Talmud is a Hebrew word meaning "study, learning, teaching." In Jewish tradition, the Talmud, considered a commentary on the Torah, refers to the body of teachings composed of discussions and commentaries on legal, ethical, philosophical-theological, and historical matters produced by Jewish religious scholars known as "rabbis" (2nd-6th centuries CE). It consists of two sections: the Mishnah and the Gemara. Considered the most sacred Jewish text after the Tanakh (Old Testament), the Talmud, along with the Midrash, which are commentaries on the Torah and other Old Testament passages, constitutes Rabbinic literature.

Each of us need to be bridgebuilders in our own communities, the types of people who are prepared to reach out across ethnic barriers to form genuine contacts, relationships and friendships. Debates on migration are often based on myths rather than facts, which distort public perception. We do not live in a time of mass migration, as the relative rate of migration has remained stable. Migration is not a threat to prosperity but an inevitable consequence of globalisation.

Jewish history includes many catastrophes of kinds that ended civilizations and peoples, but somehow Jewish civilization survived to the present day.  How?  There were always choices about how to respond to catastrophe.  One is negative and another is positive and constructive.  Jewish history continues as a result of a philosophy of purpose and hope.  This paper, written for a Carnegie Peace conference in 2002, explores that history.

Yazar/Seslendiren : Yuval Less Bunun çarpıcı bir örneği, Çinli şirket Tencent Cloud'un Şubat 2025'te yaptığı Orta Doğu'daki ilk bulut bölgesini Suudi Arabistan'da kurma duyurusudur. Bir "bulut bölgesi", bir bulut hizmeti sağlayıcısının hizmet sürekliliğini ve yüksek performansı sağlamak amacıyla ayrı veri merkezleri işlettiği coğrafi bir konumdur. Bölge seçimi, hız, güvenilirlik ve yasal düzenlemelere uyumluluk açısından büyük önem taşır. Bu duyuru, Suudi Arabistan İletişim ve Bilgi Teknolojileri Bakanlığı'nın (MCIT) desteklediği LEAP 2025 teknoloji konferansında yapıldı. Tencent Cloud burada medya, oyun, ticaret, finans ve iletişim gibi sektörlerde ülkenin dijital dönüşümünü desteklemek amacıyla 150 milyon doların üzerinde yatırım taahhüdünde bulundu. Böylece Tencent Cloud, Suudi Arabistan'da halihazırda bulut bölgeleri işleten ve teknolojik varlıklarını genişletmeye devam eden Çinli teknoloji devleri Alibaba Cloud ve Huawei Cloud'a katılmış oldu. Bu gelişmeler, Orta Doğu'da teknolojik liderlik için ABD ile Çin arasında artan rekabeti yansıtmakta; her iki süper güç de ileri teknolojilere, yapay zeka uygulamalarına ve bulut altyapılarına büyük kaynaklar ayırmaktadır. Bulut bilişim, internet üzerinden fiziksel donanıma veya yerel sunuculara ihtiyaç duymadan depolama, veritabanları, ağlar, yazılım ve güvenlik hizmetleri gibi bilişim kaynaklarına erişim sağlar. Bu alan, özellikle COVID-19 pandemisinin dijital modellere geçişi hızlandırmasının ardından, son on yılda büyük önem kazanmıştır. Canalys'e göre, 2024 yılının üçüncü çeyreğinde küresel bulut hizmetleri harcamaları bir önceki yıla kıyasla %21 artarak 82 milyar dolara ulaşmıştır. Bulut teknolojisi, verilerin depolanmasını, işlenmesini ve erişimini mümkün kılarken verimliliği ve yeniliği artırarak dijital ekonominin merkezi bir ayağını oluşturmaktadır. Bu teknoloji, maliyet tasarrufu gibi ekonomik avantajlar sunsa da, verileri korumak ve siber saldırıları önlemek için güvenlik önlemleri gerektirir. ABD'nin uyguladığı kısıtlamalar karşısında Çin, bulut bilişim de dâhil olmak üzere ileri teknolojiler üzerindeki kontrolü; yabancı teknolojilere bağımlılığı azaltmanın, küresel etki kurmanın, yeniliği teşvik etmenin ve dijital ekonomisini güçlendirmenin bir aracı olarak görmektedir. Çin hükümeti, 12. Beş Yıllık Planı'nda (2011-2015) bulut bilişimi stratejik bir alan olarak belirlemiş; yerel altyapının geliştirilmesini desteklemiş ve Çinli bulut şirketlerinin büyümesini teşvik etmiştir. 2023 yılında İsrail, Çin'den yapılan araç ihracatında üçüncü en büyük pazar haline geldi. Bu araçlar, konum, araç hareketi ve sistem performansı gibi gerçek zamanlı verileri toplayan akıllı sistemlerle donatılmış durumda. Bu veriler, bulut altyapısı üzerinden iletilmekte ve Çin'deki sunucularda saklanabilmekte ya da Çinli firmalar tarafından kontrol edilebilmektedir. Bu durum, söz konusu bilgilerin casusluk, istihbarat toplama veya uzaktan kontrol gibi amaçlarla kullanılabileceği endişesini doğurmaktadır. Bu riskler, menşe ülkesinden bağımsız olarak tüm akıllı araçlar için geçerlidir. Ancak, Çinli şirketlerin veri gizliliği ve güvenliği ihlallerine ilişkin tekrar eden haberler ve endişeler göz önünde bulundurulduğunda, Çin yapımı araçların İsrail'de-özellikle devlet ve savunma kurumlarında-kullanımı dikkatle değerlendirilmelidir. Bu değerlendirme, ulusal güvenlik risklerinin analiz edilmesini ve hassas ortamlarda kullanılmak üzere daha güvenli alternatiflerin göz önünde bulundurulmasını da içermelidir.

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I found Jonathan Sarna concise yet insightful review to be both thoughtful and engaging. Despite the constraints of the Choice format, I was particularly impressed by his ability to succinctly and effectively convey the central arguments of the book. It is also gratifying to note that Sarna has 'highly recommended' the work.

Social media platforms, with their different ecosystems, offer their users various sociotechnological environments and new communication experiences. Social media platforms, with their diverse ecosystems, offer users a variety of socio-technological environments and new communication experiences. These platforms allow users to engage in political activism and challenge hegemonic narratives. After October 7, 2023, as the Israeli attacks on Gaza turned into genocide, social media became an important arena of struggle. In this study, I aimed to examine how young Palestinian users subvert the perception of Israel's victimization on social media, focusing on the digital publications of Hamzah Sadaah and Bilal Nassar, who actively use the dialogic aspect of social media platforms for political activism. Using a digital ethnography approach, I watched the videos of the two activists hosting Israeli participants with the technique of non-participant observation and interpreted the data obtained through descriptive analysis to reveal the outlines of the Israeli participants' discourses. As a result, the activists made Israeli soldiers, youth and adults visible by hosting them on their platforms, making their war crimes and hate speech visible. They also used social media as a mirror, revealing a side of Israeli society that is ignored by mainstream Western media.

The process of immigration brings about a variety of changes and influences on the immigrant. One of their manifestations is the memories that the person adopts and they shape his views. This article examines the retrospective views of Jewish men of Moroccan origin on their past in Morocco and Israel, on the circumstances of their absorption in the years 1948-1951 as young immigrants, which are reflected in the memoirs they wrote in the early 2000s. These perspectives are reflected in personal historical documents (ego-documents) that they wrote in their old age, and in the way they describe central memory centers in their immigration process—memory centers from Israel, such as service in the IDF and the encounter with Israeli society, and memory centers from Morocco, such as Jewish-Muslim relations in Morocco and the figure of the Moroccan Sultan. Their perspectives were shaped by the influence of their absorption processes and subjective integration into Israeli society, alongside changes that occurred in the public mood in the country between the 1950s and the 2000s. The narratives in personal historical documents offer a new way of examining the immigration process, which is a complex arena that is influenced by various variables and the immigrant's consciousness. In addition, the perspectives of the authors of the autobiographical works challenge the assumptions of researchers who analyze the relationship between the immigrant and the receiving society in terms of power relations, according to which the immigrant submits to the hierarchical and powerful dictates that the society imposes on them. The retrospective views of Moroccan-Israeli Jews show how, during the immigration process, the immigrant takes an active position in the negotiations he conducts with the absorbing society over values, and develops a hybrid identity that combines new and old cultural codes side by side, which helps improve his absorption strategy.

This research paper delves into the evolving meaning of "Islām" (submission) from its foundational Quranic sense of peace and voluntary trust in divine justice to its later interpretations as rigid adherence to doctrinal orthodoxy. By examining early interactions with Judaism, particularly through linguistic analysis of shared Semitic roots and historical events like Ashura's connection to Yom Kippur, the article highlights Islam's initial universalist aspirations. It then traces how political centralization under the Umayyad and Abbasid caliphates, coupled with influential theological shifts—most notably Al-Ghazali's intellectual contributions in the 11th century—reshaped the concept of submission. This transformation saw "Islām" transition from an act of free will aligned with inner liberty and a framework of justice to one emphasizing political loyalty and strict intellectual conformity, often perceived as antithetical to free thought. The study concludes by advocating for a nuanced understanding of "Islām," distinguishing its original liberating essence from later, more restrictive interpretations shaped by historical power dynamics and theological developments.

This paper addresses the contemporary crisis of Islam in relation to the use of social media, aiming to study the religious and doctrinal concepts disseminated across several Islamic websites. The objective is to identify the most prominent electronic networks contributing to the process of Islamic preaching and guidance, and to highlight the concepts, beliefs, and jurisprudential rulings they offer. Furthermore, the paper examines the extent to which these contents align with the core values of Islam, as well as their impact on audiences and followers. It also explores the challenges associated with utilizing these platforms to spread the Islamic message. The research on this topic required the use of various methodologies, such as the historical and descriptive approaches. Additionally, the comparative method was employed to present examples of moderate Islamic websites and to compare jurisprudential rulings with other Islamic sources in the case study. This study revealed numerous controversial issues presented by Islamic websites, based on various sources related to the Prophet's traditions and the accounts of the Companions. These issues represent one of the main causes of the contemporary crisis in Islam, which is the focus of this study. the adoption of extreme religious discourse promoted by these websites, along with the vilification of Islamic websites that may differ in some rulings, perspectives, and religious jurisprudence, leads to a deviation from the goal toward which humanity should be heading-establishing a tolerant divine message.

This paper addresses the contemporary crisis of Islam in relation to the use of social media, aiming to study the religious and doctrinal concepts disseminated across several Islamic websites. The objective is to identify the most prominent electronic networks contributing to the process of Islamic preaching and guidance, and to highlight the concepts, beliefs, and jurisprudential rulings they offer. Furthermore, the paper examines the extent to which these contents align with the core values of Islam, as well as their impact on audiences and followers. It also explores the challenges associated with utilizing these platforms to spread the Islamic message. The research on this topic required the use of various methodologies, such as the historical and descriptive approaches. Additionally, the comparative method was employed to present examples of moderate Islamic websites and to compare jurisprudential rulings with other Islamic sources in the case study. This study revealed numerous controversial issues presented by Islamic websites, based on various sources related to the Prophet's traditions and the accounts of the Companions. These issues represent one of the main causes of the contemporary crisis in Islam, which is the focus of this study. the adoption of extreme religious discourse promoted by these websites, along with the vilification of Islamic websites that may differ in some rulings, perspectives, and religious jurisprudence, leads to a deviation from the goal toward which humanity should be heading-establishing a tolerant divine message.

The Muslim community strongly stands for principles of tolerance, compassion, and justice for all citizens, including both Muslims and non-Muslims. Unlike previous societies that often oppressed minorities based on beliefs, Islam introduced these principles, promoting fair treatment. In majority-dominated communities, indigenous minorities frequently face oppression. However, the Muslim community distinguishes itself through its commitment to tolerance and justice. This article explores how the rights of minority indigenous people are upheld in the Muslim community, particularly through the concept of dhimmitude.

This paper aims to examine the interreligious encounter experiences of patients and their families who have diverse religious backgrounds and come to religiously affiliated hospitals (different from their religion). The main question raised is how this experience strengthens their recognition and respect toward other religions, so they are enabled to build amicable interreligious relations. This study is necessary especially in the context of Yogyakarta, which claims itself as ‘City of Tolerance,’ but unfortunately, this claim and image have faded because of many cases of intolerance in multiple social settings, such as school, campus, worship place, religious event, boarding house, even also cemetery. Meanwhile, in Yogyakarta, three major religiously affiliated hospitals have served Yogyakarta residents for tens to hundreds of years, namely Bethesda, Panti Rapih, and PKU Muhammadiyah Yogyakarta. Following Peter L. Berger, this paper argues that hospital can be seen as a unique ...

Öz Bu çalışma İbn Meymûn'un İggeret ha-Şemad'ında ortaya koyduğu şehitlik ve din değiştirmeyle ilgili görüşlerini ele almaktadır. İbn Meymûn, mektubunda Muvahhidlerin yönetimi altındaki Fas Yahudilerinin din değiştirme baskısı karşısında ne yapmaları gerektiğini açıklamıştır. Onun temel vurgusu yaşanılan zulmün geçmişte yaşanan hiçbir zulümle benzerlik taşımadığı üzerinedir. Önceki dönemlerde yapılan baskılarda Yahudi dinî emirlerin açıkça çiğnenmesi ya da hâkim dinî geleneğin uygulamalarının yerine getirilmesi beklenmektedir. Oysa İslâm toplumunda Fas Yahudileri yalnızca kelime-i şehadet getirmeye zorlanmaktadır. Buradan hareketle İbn Meymûn, Yahudi âlimlerin şehitliği gerekli kıldığı şartların yaşanan duruma uygun olmadığını ifade etmektedir. Bu nedenle o, bir Yahudinin, yöneticilerin talepleri doğrultusunda kelime-i şehadeti söylemesi ve hayatını feda etmemesi gerektiği yönünde görüş belirtmiştir. İbn Meymûn'un bu görüşleri akademik çevrelerde çokça tartışılmıştır. Kimi araştırmacılar, İbn Meymûn'un görüşlerinin Talmud'da ortaya konulan kişinin hangi şartlarda hayatını feda etmesi gerektiğiyle ilgili ilkelere aykırı olduğu iddiasındadır. Kimi araştırmacılar ise İbn Meymûn'un bir cemaat önderi olarak alternatif bir çözüm ürettiğini savunmaktadır. İbn Meymûn'un Talmud ilkelerine aykırı ya da alternatif bir çözüm önermediği, bunun yerine zaten Yahudi geleneğinde var olan bir çözümü yeniden gündeme getirdiği bu çalışmanın temel iddiasıdır.

This work examines Moroccan Jewish agency during French colonialism’s decline (1942–1964). Faced with nationalist upheaval and Zionist aspirations, Moroccan Jews navigated hybrid identities through strategic roles: as enlistees in the French colonial military; as diplomatic actors via the autonomous Junta of Tangier; and as operatives in the Mossad LeAliyah Bet’s clandestine emigration networks. Drawing on French, Tangier, and Spanish archives, alongside Meir Knafo’s memoir (2008), the study reveals how Jews leveraged colonial structures while covertly orchestrating exodus to Israel, challenging narratives of passivity. Framed by Bhabha’s hybridity and Safran’s diaspora nationalism, it highlights their dual loyalty to colonial protection and Zionist self-determination. By integrating military service, communal diplomacy, and underground migration, this research addresses a critical gap in North African Jewish historiography, reframing Moroccan Jews as dynamic agents who shaped their survival amid Morocco’s anti-colonial struggle and the mass departure of 120,000 community members.

This paper offers a critical Islamic response to the dual-messiah framework presented in Rabbi Philip J. Bentley’s work, which distinguishes between the militant Messiah ben Joseph and the peaceful Messiah ben David. From an Islamic theological perspective, the paper challenges the foundations of this dichotomy by emphasizing the Qur'anic portrayal of prophetic unity, the rejection of divine militarism, and the role of Jesus (ʿĪsā, peace be upon him) as a symbol of mercy, justice, and eschatological hope. The study draws from Qur’anic verses, Hadith literature, and classical Islamic scholarship to deconstruct the notion of religious violence associated with messianic expectations and argues for a theology rooted in moral universality rather than ethnocentric salvation. The paper further reflects on the ethical implications of messianism in a fractured world, calling for interfaith humility and prophetic wisdom.

Postgraduate in Muslim law and Islamic jurisprudence Postgraduate in Hadith sciences Theology and Comparative Religious Scholar Cultural Similarities Between Judaism and Islam Introduction Judaism and Islam are two major Abrahamic religions with deep historical and cultural ties. Despite their theological differences, these faiths share numerous similarities in religious beliefs, traditions, and cultural practices. The close historical interactions between Jewish and Muslim communities have influenced their daily lives, ethics, rituals, and customs. This article explores in detail the cultural similarities between Judaism and Islam across various aspects, including religious doctrines, dietary laws, dress codes, social customs, family values, and more.

Conflict remains a major problem in the world today, and no group can be said to have permanently eliminated conflict from its interactions. In Nigeria, Ikpayongo community in Benue State is one of the societies bedeviled with conflicts. The conflict which was caused by claims to ownership of over 1000 plots of land has claimed many lives and properties. Since its inception in 2009, various steps have been taken by government and non-governmental organizations to resolve the conflict, which proved counter-productive. This paper examines the nature, causes and effects of conflict, the efforts made in resolving the conflict and find out the place of Genesis 13:5-12, in peacebuilding among Ikpayongo communities of Benue State. To achieve the purpose of the study, a descriptive, historical and Biblical criticism method was adopted by the researcher to carry out this study. The study reveals that peacebuilding is achievable, only when the nature, causes and effects of conflict in Ikpayongo is properly addressed using the Abraham's model of peacebuilding through dialogue and reconciliation. The researcher recommends among others that government should be encouraged to establish an agricultural industry, for the employment of Ikpayongo youths and establish an operational military base on the disputed land to restore peace permanently. Christian leaders should negotiate and reconcile the opposing parties and provide peacebuilding schemes by encouraging the people to stay apart, but stay in peace using Abraham's peaceful model in Genesis 13:5-12.

Long before the rise of Islam in the 7th century CE, the Arabian Peninsula was home to a vibrant mosaic of peoples and faiths—including a deeply rooted Jewish presence. Jewish communities thrived in regions such as Yemen, Medina, Khaybar, Tayma, Fadak, Wadi al-Qura, and Dadan, leaving behind traces of their culture, theology, and expectations. Their influence shaped the religious landscape of Arabia and paved the way for complex interfaith interactions in the Prophet Muhammad’s time.

In early Islamic thought, the phenomenon of wad', which is mostly studied as an indirect issue in scientific traditions such as language, logic and especially uṣūl al-fiḳh, has turned into an independent literature with the discussion of ambiguous words (al-alfāẓ al-mubhama) that 'Adud al-Din al-Ījī brought to the agenda in al-Risālah al-waḍʿiyyah and the subsequent texts. As a part of that literature in the first chapter of ʿUnqūd al-zawāhir, ʿAlī Qushjī examined the phenomenon of wad' and its general problems and re-expressed the accumulated knowledge of nearly a century he inherited in a very systematic manner and enriched. Also he made the phenomenon of wad' the main subject of examination, thereby reorganized the issues into a new composition. In this context, unlike the previous works, the author positions the science of wad' as the principles of ʿIlm matn al-lugha. As the discipline that determines the particular acts of designation (waḍʿ) and signification (dalāla) of singular expressions, matn al-lugha constitutes the material foundation of linguistic existence. In this sense, Qushjī is essentially engaged in an inquiry into the philosophical foundations of linguistic being. In the article, based on Qushji' s positioning of wad' knowledge as the principle of matn al-lugha, the phenomenon of wad' is interpreted as the metaphysical principle of linguistic existence and signification. In this context, first of all, the universal-particular connection between the absolute phenomenon of wad' and matn al-lugha was touched upon, and then it was emphasized that the elements of wording and meaning, as the parties of the signification, became clear with the phenomenon of wad' and became part of the language and finally it has been indicated that all linguistic usages are extensions of the phenomenon of wad'.

This article revisits the dominant view that the Jewish communities of pre-Islamic Yathrib (Medina) adhered to rabbinic Judaism. While Haggai Mazuz has argued that Jewish practice in Yathrib reflects halakhic norms consistent with rabbinic tradition, this article draws upon Islamic historiography, tafsīr, and ḥadīth to argue otherwise. Evidence such as literalist application of lex talionis, rejection of Āmīn, veneration of the Kaʿbah, and extreme purity practices points instead to a Sadducean, Oniad, or sectarian priestly origin-suggesting that rabbinic Judaism was not the sole or even dominant form of Jewish practice in Arabia on the eve of Islam.

This study addresses the question whether the usul al-fiqh (principles of Islamic jurisprudence) can be defined as an independent science or not. The need to probe into this question is predicated on the fact that the comprehension of any field of knowledge as a scientific discipline entails its being defined by its own elements and qualities as well as having common conceptual ground and a terminology that effectively convey its true meaning. Therefore, this study examines the scientific relationship of usul al-fiqh with kalam (scholastic or philosophical theology) and fiqh (Islamic jurisprudence), and also the nature of its propositions. For that, firstly, the study compares the concept of 'ilm with science based on the consideration of 'ilm al-fiqh as a legal science. Then, it further considers the definition of usul al-fiqh as developed by the scholars of classical era (al-usuliyyun). The study concludes with the analysis of the place of usul al-fiqh in comparison with the kalam and fiqh, and the nature of its propositions. The conclusion of this study reveals that usul al-fiqh can not be defined as an independent science, for it can not be comprehended without knowing both the principles of kalam and the norms of fiqh.