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This paper aims to study the view of abortion in Islamic world and the current state of abortion in MENA countries. First, the researcher studied Islam’s outlook on marriage as a premise for understanding this paper. All countries except Israel in the MENA region forbid abortion based on the religious reasons although the Quran and Hadīth don’t speak clearly about abortion. Islam insists that killing an innocent person is like killing the entire human race. Because abortion is a crime of murder, the researcher has come to the conclusion that the population of Islamic countries is increasing. Abortion in Islam is not a generalized topic because it is considered haram (prohibition by Allah), so it belongs to the domain of Allah rather than human beings. It is impossible to determine abortion standards as a standard of western society. However, there is a view that it is necessary to reconsider the traditional concept of abortion due to westernization and the expansion of education due to the influence of SNS. Nevertheless, Islam is deeply rooted in the base of Islamic societies, and the possibility of abortion tolerance in the future seems unlikely. All of Islamic juristic schools agree that abortion is permissible in order to save the life of a pregnant woman, and even though abortion is allowed until the end of four months of pregnancy, it is never encouraged for Muslims. As we see in table 2, it has been noted that Tunisia, Bahrain and Turkey are tolerant countries for abortion, and other countries are strictly against abortion because of religious reasons. However, the success rate for contraception is expected to increase relatively in the future.

Hadith is everything attributed to Prophet Muhammad Peace Be Upon Him (PBUH) such as says, deeds, explanations, decisions or characteristics of his creation. Each Hadith is composed of two main parts: Isnad and Matn. Isnad processing is one of the unique features of Islam nation, which concentrates on the narrations of the prophet. Before 1400 years, Hadith scholars set the rules and wrote the books to distinguish between the right narrations that really related to the prophet and the lied one. All Hadiths are texts written in Arabic classical language. Processing the Arabic language is a difficult task due to the specificities of this language and the scarcity of the digital resources (grammars, lexicon and corpus). In this paper, we suggest a method for Hadith Isnad processing based on the Multi-Agent approach. We designed and implemented a system composed of five agents, which are: preprocessing agent, lexical agent, morphological agent, replacing agent and syntactical agent. These agents cooperate to analyze Hadith Isnad and to provide the parse tree, Isnad tree and the received method. This system is based on a large database that we created using XML technology to ensure the re-usability, the scalability and the interoperability.

The Prophet Muhammad’s Tradition, i.e. Hadith, which was collected and compiled about one hundred years after his death, served as an important source to explain the text of Koran by the commentators of the next generation. While the Koran gives the Muslims primary rules of their life, it does not give answers to many questions where specific guidance is needed in real life. In these cases, Muslim of the earliest Islamic community had followed the custom or usage of the Prophet, namely Sunnah. So, Hadith means the practice, words, approval and confirmation of the Prophet or the words and deeds of his companions. It in no doubt that the Hadith literature has served as an important source ranking second to Koran in enacting Islamic law called Shari‘ah. Hadiths pertaining to women’s issues became a major source of Shari‘ah and played a crucial role in establishing Muslim women’s status and images -regardless of their authenticity. The second chapter of this paper will deal with the transmission, record, and evaluation of Hadith Literature as a basis for criticism of Hadiths related to women’s issues. In the third chapter, I will sort out some typical Hadiths that have contents against women and assess them. Finally in the fourth, I will try to analyze how ‘Mothers of Believers’,i.e. the Prophet’s wives are described in the Hadith in regard of their influence on ordinary Muslim women’s customs and practices.

This study classifies the Hadith’s terminology and analyzes some paragraphs from Bukhari’s Hadith, collecting the terminology from the major preceding research in Arabic and English. Several standards for classifying the Hadith exist; however, this research focused on the Hadith terminology based on six reliable standards, such as the number of reporters involved in each stage of Isnad (the chain of narrators), the beginning of the Isnad, the link in the Isnad, the break of the Isnad, and the defects of the reporters. Based on the data, the six standards were applied to some paragraphs from Bukhari’s Hadith. Unfortunately, however, it was not possible to identify the exact grades of the reporters because the full names of the reporters were not mentioned in Bukhari’s Hadith. Therefore, further studies should be focused on the matter.

The meaning of Jihad should be seen from the point of view of Shariah, not political or religious interests. Because Sharia is a guideline, a moral, a custom, a law and norms of Muslim life, and the Jihad is also a part of Shariah. The first source of Shariah, the Koran, has 30 Jihad-related passages, and the meaning of the Jihad mentioned here is a comprehensive and conceptual concept, such as struggle or effort for Islam and Muslim community (Umma) in the way of Allah. A number of related passages in Shariah's second source, Hadith (Sunni Bukhari Hadith and Shia al-Kafi) are summarized. As a result of analyzing these, it can be interpreted as Holy War as a few, and in many cases it can be seen as confirming the concept of Jihad of the Koran. Interpreting Jihad as a Holy War is more negative than positive. Inside Islam, extremists tend to use Jihad as a means to justify their actions. Outwardly, it uses Jihad to make Islam mistake it as a religion of violence or to make Muslims aware of it as a fanatic. Therefore, it seems desirable to interpret the Jihad as a comprehensive and conceptual concept like in the Koran.

The phrase of 'La ilaha illa Allah' in the summarized Sahih Al-Bukhari is mentioned 21 times. This paper will deal the linguistic meanings, the Islamic theological meanings and the expressions in the daily life of Arab and non-Arab muslims. Some Korean records say that Allah in Islam is a spirit filled with falsehood, or a foul spirit from Satan. Korean Christians say that Allah in Islam is quite different from Hananim in Korean and God in English Bible. Meanwhile they translated Hananim in Korean Bible to Allah in Islam in their Arabic Christian Bible. The luckiest person who will have prophet Muhammad's intercession on the day of resurrection will be the one who said sincerely from his heart La ilaha illa Allah and he will be saved from the Hell. The person who said La ilaha illa Allah does not be killed, his property will be protected, his blood can not be shed, and will enter paradise even if he committed illegal sexual intercourse and theft. Whoever says La ilaha illa Allah, one hundred times a day will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he, and whoever recites it ten times will be as if he had manumittted one of Ismail's descendants. This phrase is spoken and expressed a lot as a means of expressing one's feelings in the daily life of Arab and non-Arab muslims.

Koran (Qur??n) defined Mahr as "a monetary or non-monetary gift mandated by men to Muslim women and the Biblical women at marriage" . That is to say, Mahr is the gift which bridegroom gives to the bride and then it is the right of the bride. Sunna (Hadith) specifically described the meaning of the 'gift' mentioned in the Koran as all (gold, silver, commodity, real estate, etc.) that has worth, everything that the both bridegroom and bride satisfy, memorizing the Koran and it’s education, conversion to Islam, liberation of slave and so on. Nonetheless, the norms of the Koran and Sunnah were not enough to meet all the demands of the vast Muslim world extended after the 9th century. So the Islamic law schools have dealt with the details of Mahr to apply them to the whole Islamic world.

21세기 현재 총체적인 환경오염으로 인한 생태계 파괴 및 인류 생존 위협은 전지구적 문제이며, 이슬람세계 또한 예외가 될 수 없다. 일찍이 이슬람은 환경의 중요성을 깨닫고 코란과 하디스에 환경 보호 및 유지 보존 원칙들을 언급하였으며, 이를 준수하려 노력했다고 주장했다. 즉 무슬림의 삶의 원칙이며 지침인 샤리아를 통해 다양한 환경보호 방안들을 실천해 왔다는 것이다. 우선 코란에는 100여개의 구절들을 통해 알라의 유일성과 천지 창조, 균형, 대리, 정의롭고 낭비하지 않는 공동체, 아름다운 자연에 대한 감사, 경외심, 연민과 선행 등의 환경원칙들을 제시하였다. 이는 이슬람의 성서이며 샤리아의 제1법원인 코란에 의해 확정된 규범이 되면서, 순나(하디스)와 법학자들에 의해 어떠한 이의도 제기되지 않았다. 한편 사막이 많고 물이 부족한 중동지역의 지역적 특성으로 인해 이슬람은 물(수자원)에 대해 각별한 관심을 기울여왔다. 코란에서는 물에 관해 60여개 구절이 발견되고 있고, 이의 내용 또한 첫 번째 창조물, 모든 생물의 근원, 모든 식물의 근원, 지구상에 있는 식물 다양성의 요인, 음용의 근원, 알라를 기억하게 함, 약속이며 위협, 두려움과 희망의 근원, 파멸의 위협, 최후의 심판일에 처벌의 수단, 운송수단, 복음ㆍ자비ㆍ청결의 소식 등으로 다양했다. 다음으로 코란에 나타난 물(수자원) 관련 주제어(물, 비, 강, 바다)를 이용해 하디스에서 40여 개의 관련 구절들을 도출하고 이를 정리하였다. 그 결과 코란의 물(수자원) 구절들은 내세의 수단(알라의 약속 및 위협)과 현세의 수단(생태계의 근원)으로 요약할 수 있으며, 하디스의 내용들 또한 이의 범주에 포함되어 코란의 내용을 확인하거나 해석ㆍ제약ㆍ한정하고 있다는 사실을 확인하였다. 아랍어로 환경이란 단어는 ‘무히뜨(المُحِيطُ)’ 이다. 이 말은 ‘에워싸고 있는 것(존재)’이란 뜻으로 하늘과 땅에 있는 모든 것을 에워싸고 있는 존재, 즉 알라를 의미한다. 이슬람은 우리가 살고 있는 지구를 에워싸고 있는 자연현상이 곧 알라의 징표이며 모습이라고 본다. 환경(무히뜨)이 곧 알라의 실체라는 것이다. 이런 점에서 이슬람은 인간이 자연의 지배자로서 환경을 파괴할 권리가 있다는 인본주의를 부정하고, 인간이 알라의 대리인으로서 알라에 대한 책임과 타자에 대한 책임을 인지하면서 공존하는 자연주의를 지향하고 있다(Nasr 1990, 219, 224). 결국 이슬람의 시각에서 볼 때, 인간은 지구상에 존재하는 모든 생태계를 사용하고 이용할 권리가 있는 반면 천지를 창조한 유일신 알라의 대리인으로서 환경을 보호하고 보존할 무한한 책임을 지고 있는 존재이다(Hdlfaya, Kotb, Hanafi 2016, 9). 이상에서 살펴본 이슬람의 환경원칙과 물(수자원)에 대한 의미를 뒷받침하는 실천적인 내용은 법학파(법학자)의 법적 견해를 구체적으로 살펴볼 필요가 있다. 또한 오랜 역사를 가지고 있는 이슬람식 자연보호구역인 ‘히마(حمى)’에 대한 연구도 향후 다루어야 할 주요 과제라 할 수 있다.

The destruction of ecosystems and the threat of mankind’s survival due to global environmental pollution in the 21st century is a global problem and the Islamic world is no exception. Early on, Islam recognized the importance of the environment and insisted on the principles of environmental protection and conservation in the Qur’an and Hadith and tried to adhere to it. Muslim has practiced various environmental protection measures through Shari‘ah which is the guiding principle and guideline of their life. In the Qur’an, over 100 passages have presented the principles like Allah’s creation of heaven and earth, the balance, the proxy, the just and wasted community, the appreciation of the beautiful nature, awe, compassion and good deeds. On the other hand, due to the regional characteristics of the desert and lack of water in the Middle East, Islam has paid special attention to water (water resources). In the Qur’an, over 60 passages have been found about water, and about 40 related passages have been derived from the Hadith.

The Quran is the greatest wonder among the wonders of the world by Muslims. Muslims often argue for the divine nature of the Quran by saying that the style, diction, rhetoric, thought of Quran and the Law for the humanity are such that it cannot be man-made. Muslims believe the Quran is an exact and faithful reproduction of the original in heaven. The angel Gabriel took more than 23 years to bring the Quran to Muhammad, Therefore, the Quran is viewed not as the word of Muhammad but as the very word of Allah. Muslims claim that the Quran was transmitted orally by the prophet's disciples and committing it to memory was to participate in guarding the text from loss or corruption. Also they believe that the Quran(composed of 114 suras) is the only divinely revealed Scripture in the history of humankind which has been preserved to the present time in its exact original form for 1400 years. Muslims claim that the original Bible was the Word of Allah, but that it became corrupted by Jews and Christians. The Bible of today has been mingled with many untruths. However this writer tried to prove Muslims' point of view is not true. The main purpose of this article was to critically evaluate the Quran. Specifically five areas related to the Quran were carefully evaluated: the divine nature of the Quran, the doctrine of abrogation, the changed lives of Muslims, circular reasoning, and the Hadith. At the conclusion he suggested some guidelines regarding witnessing to Muslims.