Religious Studies

The phenomenon of woman has always been a subject of discussion in all religions. Women throughout history have often been positioned relative to men. All aspects of her life, such as her creation and function in the world, to which she corresponds in terms of physiology, are constantly compared with men. And religions occupy the most important place in the formation of her personality. Because religions believe that God created everything and He knows its characteristics best of all. But in most cases, it is about changing the principles of religion by people in their favor. This article examines the role and importance of women in the Abrahamic religions, as well as the reasons for the change in this role in more recent times.

the article tries to confirm the uniqueness of zakat in the solution of social
problems concerning the poor in the early Islamic history and today. Zakat is the
urgent injunction of Islam, to be paid from the assets of wealthy muslims and having
a clearly defined term of payment not involving postponement or delay. Some
mistakenly believe that the payment of taxes relieves a believer of the obligation to
deduct zakat, and vice versa. Taking the opportunity, we also explained the fallacy of
this statement in this paper. Zakat is a duty to Allah, one of the five pillars of Islam
and is distributed among several specific categories of Muslims. As for taxes, it is a
system established by the people of that society and civilization in which we live
today. The modern tax system of any state is mobile, but zakat is stable and does not
accept any reduction, increase and abolition of certain taxes.
As a result of the study, we found the continuity of the provisions of the Shari’a
regarding the zakat-giving with the current tax legislation in most countries of the
world.

Inheritance law as a branch of Civil Law regulates civil-legal relationships relates to succession. The article analyzes specificities, meanings and importance of inheritance law in legislation of Islam and Azerbaijan Republic and provides recommendations on its perfection.

The article reviews the role and place of legal subterfuges in the modern Jewish and Islamic legislaton. This legal solution and remedy is referred to as “aarama/aaramot” in Jewish law and “hiyal” in Islamic law literature. This topic, which we encounter in many examples in the books of fiqh and halacha, has advanced many supposing and opposing arguments.
Hiyal - (legal trickery) has been experienced throughout the history in all religions and secular legal systems. The purpose is to avoid the goals and consequences set forth in the law, by taking into account legal considerations and considering the gaps in the law. Since hiyal
often spoils intentions of the laws, sharia scholars of both religions are concerned that the true purpose of the laws changes and that its unchanging principles may be distorted. The article also provides a brief overview of the first sources, logical and terminological meanings of tricks, a history of emergence and the concept of tricks, and gives examples of their usage, as well as a brief overview of Islamic legal concepts to determine the legitimacy of using tricks. An analysis of the use of tricks to avoid the ban, as well as supporting and opposings
arguments are also reviewed in the article .

The article deals with the inheritance rights in Islam. Studying the current theme, the author reviews sources of inheritance rights in sharia law, as well as gives information about issues of inheritance rights in pre-Islamic Arabian society. It is noted that nuances of inheritance rights are explicitly expressed in the Holy Quran and sunnah of the Prophet
Muhammad.

This article is devoted to the theme of inheritance in Islamic law. The article studies the order of succession and determines the line of inheritance according to the rules and regulations of Islam.
The author comes to the conclusion that the main purpose of Islamic law in the area of inheritance is to ensure justice and the elimination of various disagreements and difficulties

In our days Islamic right is in the center of attention of society. That’s why in this article have been researched cases of prevent on receiving inheritance. These cases were reported to reader mass one after another. And these cases have been analyzed and compared in the Islamic rights with the legislation of Azerbaijan Republic.

Ashabu Faraiz is the group in the Islamic inheritance law, are the most
important group. In the books about inheritance, each of shareholders is considered in how many circumstances and how many shares they will get and these circumstances are only forty. In this article we examine the most common successors. We tried to explain shares they can get clearly by schedules.

The purpose of this article is to study agnates and the group (daughter’s
children) in Islamic Inheritance Law, find the main difference between the Sunni Law Schools and Imamy Law School. And also the principal concern of this study is to determine and evaluated the arguments for and against the agnatic inheritance on the historical and political background.

We touched on three of the most pressing issues that exist in Islam in this article. There are issues of the right`s elasticity in inheritance laws that concern the western arabists, different shares of men and women heirs and mathematical errors in the legacy. In these three issues using different sources objectively and are explained examples clear and widely. We took these problems and their causes in which western arabist are interested and tried to explain how to deal them openly.

Bu makalenin amacı İslam miras hukukunda yer alan zevi'l-erham adlı varis grubunu Hanefî ve Caferî mezhepleri bağlamında araştırmak, aralarındaki benzer ve farklı özellikleri ortaya koymaktır. Bilindiği üzere Caferi mezhebinde pay sahiplerinin tasnifi Sünni fıkhındakinden farklıdır. Bu yüzden adları farklı olsa da her iki mezhebin anlayışında aynı mirasçılar mirastan pay almaktalar. Bununla birlikte, mirasçıların aldıkları paylar arasında miktar bakımından küçük de olsa farklar bulunmaktadır. Bu makalede Caferi mezhebinde Hanefi mezhebindeki zevi`l-erham sınıfına denk gelen varislerin aldığı paylar örneklerle anlatılmıştır.

The importance of science by the Prophet led to the emergence of Islamic sciences in the early Middle Ages. At that time, the existing sciences were divided into two parts: Islamic sciences - a scientific field where religious subjects were studied (commentary, hadith, jurisprudence, method-religion, philosophy and enlightenment) and Practical sciences - humanities (medicine, chemistry, geometry, geometry, geography). Scientists living in areas that have historically been Azerbaijani lands, have been inclined toward astronomy, mathematics, geometry, medicine,
philosophy, and jurisprudence. An Islamic science that deals with the elaboration of rules for the use of the Qur'an and hadiths, and the application of the criteria and methods resulting from these foundations, is called Islamic jurisprudence. All Islamic jurisprudence, in particular Shafi'i and Hanafi denominations are represented in Azerbaijan. These scholars first educated in their homeland, either from teachers or parents in the family, and then often from the Islamic centers of science to improve their education - Tabriz, Karbala, Bukhara, Samarkand, Mashhad, Khorasan, Baghdad, Kufa, Basra, Cairo, Basra, Cairo. were buying.
In this article, we have tried to cover information about Azerbaijani scholars who lived and created in the Western Azerbaijan lands, who have exceptional services in Islamic jurisprudence. For example: "Durar al-Kemine" and "Ibn al-Gumr" by Ibn Hajar Asqalani, "Tabagat al-Shi'a"
and "Az-Zari'a ila tasanif al-Shi'a" by Aga Buzurg Tehrani, “Tazkiratul-huffaz”, “Tarihul-Islam” and “Siyar alamun-nubala” by Shamsaddin Zahabi, "Riyazul-ulama" by Abdullah Efendi, "Mafakhire-Azerbaijan" by Agag Bakhshai, "Mujamul of muallifin" by Omar Reza Kahhale, “Stars of the sciences world in Caucasus” by A.Movlai, “Islamic scholars of Azerbaijan” by F.Valioglu and “Azerbaijani scholars lived in the Middle Ages” by E.Nasirov. They left the rich heirs, behind them were Sheikh Abdulqasim Iravani (1774 - ...), Haji Mirza Aghasi (1783-1848), Abdukarim Iravani (1805-1858), Ayatollah Mollah Mohammed bin Mohammad Bagir Iravani (... -1888), Sayyid Abdulmajid Iravani, Ayatollah Mirza Abdulhuseyin
Iravani (1835-1898), Ayatollah Sayyid Ali Iravani (1842-1906), Haji Mirza Ali Iravani (1884-1935), Ayatollah Uzma Mirza Fazlali İravani (1862 - ...), Haji Sheikh Musa Najafi (... – 1882), Ayatollah Haji Sheikh Ali Asker Iravani (... -1891), Mirza Alikhan Aga Uzma Mirza Iravani (1837-1907), Ayatollah Haji Sheikh Mohammed Taghi İravani (1915 - ...), Ayatollah Uzma Mirza Ali İravani Najafi (1884-1935), Ayatollah Haji Sheikh Yusuf Iravani (1903 - ...), Sheikh Mawla Hasan Iravani (19th century), Ayatollah Haji Sheikh Ahmed Iravani Najafi (... - 1964), Huccatul-Islam Sheikh Mohammed Iravani (1906-1990), Ayatollah Haji Sheikh Abdul Jabbar Iravani (1820-1992), Sheikh Mohammed Taghi Iravani (20th century) the famous Islamic scholars.
Prior to the Soviet rule, religious subjects were taught in secondary and higher education institutions throughout Azerbaijan. The curriculum approved by the Ministry of Education of Tsarist Russia included Azerbaijani, Russian, Persian and Arabic languages, sharia and account.
Shari'ah lessons were taught based on a book by Firudin bey Kocharli. In 1881, the Iravan Gymnasium, the Iravan Teachers' Seminary and a new type of Ulukhanli school were established in Iravan district. Shariah teachers were Mammad Gaziyev and Mirza Mammadvali Gamarlinski.
In 1914, he was a Sharia teacher at the Russian-Tatar boy primary school in Iravan, Akhund  Abdulla Gaziyev. In addition to theology, Russian language, score, geometry, geography, history and biology, the Tatar (Azerbaijani) classes were also taught at the Iravan Teachers Seminary.
Akhund Mammadmah Bagir Gazizadeh, a prominent official of the Iravan lands, was a Shari'a teacher for a long time, a member of the Religious Council of the Iravan Province and Akhund Mammadali Gazizadeh, a religious council of the three-headed. After the establishment of the
Republic of Armenia (Ararat) in the territory of the Iravan province, as a result of the Armenian calamities, the Iravan Gymnasium and the Iravan Teachers Seminary were closed on August 6, 1918.

Already in the 30s of the 8th century Azerbaijan was completely included
in the Arab Caliphate, which was of great importance for its economic, sociopolitical and cultural life. Mosques and madrassas were being built in major cities of Azerbaijan, people were made to forget their previous beliefs. The first madrassa was opened in Ardabil. Since the state language was Arabic, all works were written in that language. In the Middle Ages, sciences were divided into two parts: secular (Al-ulumul-aqliyya) and religious (Al-ulumunnakliyya). At the same time, they were classifi ed as Sharia (ulumush-sharia) and foreign sciences (ulumul-ajam). Legal relations were formed with the development of caliphate. Both shia and Sunni faqihs were operating on Azerbaijani lands. From them the names of such scientists as Abu Abdullah Muqaddasi (10th century), Abu Said Ahmad Husseyn oglu Bardai (...-929), Abu Bakr Mahammad Abdullah oglu Ahbari (902-986), Yagub Musa oglu Ardabilli (...-991) and others can be found in a number of sources. Also in the VIII century mu’tazilism and ash’arism spread in Azerbaijan. Abu Said Bardai and Abulhasan Bardai were scholars representing mu’tazilism. From the 10th century, the Arab Caliphate began to weaken. In the 11th century Azerbaijani lands were already subjected to Seljuk attacks. After the Seljuk rule, the Azerbaijani state of Atabay-Eldeniz was established and independent development began. In the 10th and 11th centuries in Tabriz, Maragha, Nakhchivan and other cities religious and secular sciences were taught in madrassas. Many Azerbaijani scientists grew up in the Nizamiyya 511 madrassa, which was opened in Baghdad in 1067. At this time people began to flow to Azerbaijan from other countries to learn science. An example of
them is Fakhraddin Razini (12th century) who came to Maranda to study the science of fiqh. Among his students, the kadee of Tabriz district Budeyl Ali oglu Barzandi (...-1082), Abu Omar Osman Derbendi (...-1106) who received the honorary title of “Faqih of Bagdad”, Abdulaziz Ali oglu Ushnuhi (...-1111) who wrote a work on the succession law, Abu Hefs Omar oglu Zanjani Khatibi (1098 -...), a prominent faqih researcher and others can be named. There is a “Nematul-fiqh” work on the fiqh of Abu Hefs Suhravandi (1145-1234), one of the faqihs of that period. Prominent scholars from the generation of the Miyanachi were educated in the 11th and 12th centuries. Abulhasan Ali Hasan Oglu Miyanachi (...-1079) was the famous faqih of the time, his son Abu Bakr Muhammad Miyanachi was also a famous faqih, scholar and kadee of the city of Hamadan.
At the beginning of the 13th century Azerbaijani lands were attacked
by Mongol tribes. In the 13th and 14th centuries, the spread of hanafism in Maraga, Shafi ism in Nakhchivan, which were law schools attracts attention. In 1305, a madrassa was built in Irevan by Haji Mehdi Irevani. In 1325, Haji Ali Nagi built the Badkubeyi madrassa in Najaf. Of the prominent faqihs of this period we can name Amineddin Muzaffar Abulkheyir oglu Tabrizi Varani (1163-1224), the author of Sabtul-masail, Abdulmanagib Mahmud Ahmed oglu Zanjani (1177-1258), the author of the book Takhrij al-Furu Ala alUsul, Zaki Beylagani (1186-1277), Tajaddin Urmavi (...-1254), Shamsaddin Khoylu (1187-1240). In the 15th and 16th centuries Kara Koyunlus, then Aq Qoyunlus and Safavids dynasty dominated on the Azerbaijani lands. The scholars of both Hanafi and Jafari law school lived and created during this period. They had
disputes among themselves in the scientifi c sphere and the emerged conflicts were discussed. Of the faqihs of this period we can mention Muhyiddin Mahammad oglu Bardai (...-1521) and Ahmad Mahammad Oglu Ardabili (...-1585). The 17th and 18th centuries were remembered with division our lands and the attacks of the Russian army here as a result of the wars between Shah Abbas and the Ottomans. The official language was first the Ottoman dialect, then the Persian language, the Arabic language was used only in the religious and scientific fields. Sharia courts played an important role in the Azerbaijani khanates, faqihs were considered a ruling layer of population. Shia confession prevailed in Nakhchivan, Absheron, Ganja, Lankaran regions 512
and Sunni in Guba, Shamakhi and Karabakh regions. One of the faqihs of this period was Mirza Mahammad Hasan oglu Shirvani (...-1686).
Starting from the 19th century, the khanates one by one moved under the
patronage of Tsarist Russia, which inevitably influenced cultural life. In 1802, the first Russian school was opened in Transcaucasia, and then district schools in several cities. Georgian and Russian languages, as well as Azerbaijani were taught here. It is possible to name the author of the work “Khazainul-Ahkam” Agha Abid oglu Fazil Darbandi Shirvani who lived in this period (...-1868). The change in socio-political conditions and the expansion of the sphere of influence of European culture have led to the decline of religious sciences. Subsequently, as a result of the arrival of Soviet power and the ban on religious thinking, religious education was completely abolished. In 1927, all vaqfs were closed in the Caucasus, Sharia courts were abolished, repressions began. As a result, our compatriots had to stay there after receiving religious education in Iraq, Iran and Turkey.

The Islamic religion, playing one of the most important roles in the history of mankind, came to Azerbaijan lands in the 7th century. Mosques and madrasas which were the venter of culture, science and progress began to be established. The first madrasa in Azerbaijan was opened in Ardabil. Thus, the first theologian scholars of the country began to grow.
The article examines the most famous Azerbaijani philosophers of the 14th and 19th centuries. It gives brief information about their teachers, students and their work.

Bioetika – tibbin və elmin nailiyyətləri sayəsində peyda olan və insanın mənəvi və fiziki rifahına qarşı yönələn təhlükənin qarşısını almaq məqsədi ilə yaradılan mürəkkəb mədəni fenomendir. İlk dəfə olaraq bu termini 1971-ci ildə amerikalı onkoloq V.R. Potter istifadə edib. Bioetika əsaslarına
bu mövzuları aid etmək olar: insan haqlarının qorunması, ədalətli səhiyyə, abort, kontrasepsiya və reproduksiya texnologiyaları, insan və heyvanlar üzərində ekperimentlər, ölüm diaqnostikasının kriteriyaları, orqan nəqli, müasir genetika, kök hüceyrə manipulyasiyaları, klonlaşdırma, suiqəsd və
evtanaziya. Müasir tibb artıq nəinki müalicə ilə məşğuldur, hətta insanın həyatına qarışır: onun keyfiyyət parametrlərini dəyişdirir və proqnozlaşdırır, “həyat” verir, ölüm vaxtını ertələyir. Bütün bunlar özündən sonra yeni hüquqi aspektlər yaradır ki, bunlar təkcə həkim-xəstə ilə bitmir, həmçinin
cəmiyyətə, alimlərə, teoloqlara, hüquqçulara və siyasətçilərə də toxunur. İslam dininə gəlincə, şəri qanunların mənbələrindən biri sayılan ictihad müsəlmana imkan yaradır ki, düşdüyü şəraitdən asılı olaraq tibbin və texnologiyanın inkişafını nəzərə alaraq yaranan problemi dərk edib onun həllini tapsın. İslamda qadın boşandıqdan 90 və dul qaldıqdan 130 gün sonra yenidən ailə həyatı qura bilməsini nəzərə alsaq insanın bir şəxsiyyət kimi formalaşması 90-130 gün arasında olur. Allahtəalanın dölə ruh verməsi məhz hamiləliyin 100-cü günündə baş verir ki, məhz bu andan etibarən ana bətnində olan körpəyə bütün hüquqi öhdəliklər verilir. Perinatal diaqnostikada hamiləliyin 13-15-ci həftəsində aparılan sitogenetik analiz nəticəsində embrionda hər hansı genetik xəstəliyin olubolmamasını aşkar etmək olur. Bundan əlavə, aparılan trafoblast biopsiyası və molekulyar hibridizasiya proseduru sayəsində həmin nəticəni artıq 5-6-cı həfətdə əldə etmək olur ki, bu da hamiləliyi daha erkən
etapda bitirməyə imkan verir. Cinsiyyətə görə hamiləliyin davamı ya kəsilməsi problemləri də qeyd olunmalıdır. Süni və in vitro mayalanma prosesinə yalnız qanuni həyat yoldaşlarının iştirakı zamanı şəriət icazə verir. Surroqat analığa isə şəriət o halda icazə verir ki, döl nikahda olan həyat yoldaşları tərəfindən yaradılsın və ərin ikinci zövcəsinə surroqat analıq üçün 9 aya verilsin. Digər hallarda buna icazə yoxdur. İslamda orqan nəqli məsələsinə gəlincə, həyatda olan donordan yalnız qara ciyər, sümük
iliyi və böyrək nəqlinə icazə verilir. Ölən insandan orqan nəqli isə yaxın qohumların razılığı və bir sıra maddələr daxilində aparıla bilər. Bunlara serebral ölüm anının konsilium tərəfindən təsdiqi və həmin adamın öz orqanlarının nəqlinə ölümündən sonra icazə verməsi aid edilir. Şəxsiyyətin bitməsi isə serebral ölüm anının təsdiq olunması ilə baş verir ki, bu da beynin öz işini tam dayandırması ilə olur. Əlbəttə ki, bütün bu müdaxilələr nəticədə cəmiyyətin hüquqi, iqtisadi, etik və psixoloji aspektlərinə təsir edir. Hətta, bir ucu istər-istəməz nəinki İslamda, həmçinin bütün dinlərdə qınaq obyekti olan yevgenika fəlsəfəsinə də gətirib çıxarır.

In these three Abrahamic religions are more similarities
than differences, though historically differences attached decisive importance. It is extremely complex and confusing was
the law of succession, which also had significant differences in
the different religions. Different representations of the person
suggest the differences in ethical values. We try to objectively
describe the law of succession in these religions.

The history of religions has existed for about a century and a half as a discipline included in the
humanities, whose anatomy is proven, non-normative, non-denominational, and uses a comparative
and historical method. In general, after World War II, the development of the methodology of the
history of religions in social fields such as anthropology, sociology, and psychology was positively
reflected in the theories of religious science. The importance of religious discourses or the emergence
of new currents, the rapid growth of interreligious dialogue activities have increased the importance
of the history of religions and opened the way for positive development in its methodology. At the
same time, the external influencing factors have not always been positive, so the forced change or
improvement brought by new ideas, thoughts and challenges in the field of social sciences that
challenge the methodology of the History of Religions, various national, global religious, secularpolitical and corporate factors that can affect the History of Religions

The fact that a country has been placed on trade routes since its inception, has been inhabited by diverse faiths, and has embraced various nationalities over the years qualifies it as a multicultural state. People that believe this place to be their country learn to accept one other's ideas willingly. In Azerbaijan, the paradigm of religio-cultural diversity consists in emphasizing criteria such as peace, tranquility, helping one's neighbor, and benevolence in each religion, as the cultural, moral, spiritual, and social aspects of religions are the same during preaching, leaving aside the characteristics that distinguish religions and sects. The emphasis should be on unity and solidarity. This article is dedicated to the peoples who have lived and continue to live in Azerbaijan for millennia, their faiths, and the common values they brought with them. The primary purpose is to investigate the historical backdrop of tolerance and multicultural beliefs.