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Objective: This study examines the approach taken by Muhammad Shahrour in his division of the Quran, aiming to reveal the methodological and scientific errors he made, as well as his explicit contravening of linguistic rules and the principles of faith and religion. This is explored through his applied study on the meanings of the terms (ballagh and ablagh) and (nazzal and anzal). Methodology: The researcher employed the inductive, analytical, and critical methods in this analysis. Results: One of the findings reached is that Shahrour's method of dividing the Quran into miraculous and non-miraculous is an innovative approach that distorts the facts. He reverses the roles of clear and ambiguous verses, making the clear ones ambiguous and the ambiguous ones clear, contrary to the explanations established by scholars of Quranic interpretation regarding the meanings of the Quranic texts. Recommendations: The study recommended further critique of Shahrour's intellectual legacy by presenting his views, discussing them, and responding to them in a systematic and scholarly manner. [ABSTRACT FROM AUTHOR]

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Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In addressing the issue of guiding human life in light of the noble Qur'anic teachings, one may inquire: Does the Qur'an provide sufficient and appropriate constitutions and systems to direct human life through its blessed verses, thereby addressing life’s affairs within specific Qur'anic frameworks? If the answer is "yes," the research at hand could explore several key aspects of this subject, including: the comprehensive package of laws and programs that Islam offers to regulate all facets of human life, encompassing worship, transactions, ethics, and politics. The establishment of a unique human model that achieves happiness and success in both this world and the Hereafter. The emphasis on noble human values, such as honesty, justice, compassion, and tolerance. The opposition to injustice and corruption, promotion of equality among people, and provision of effective solutions to contemporary societal issues like poverty, unemployment, and violence. The contribution to achieving peace and stability in the world. Additionally, it encourages the pursuit of knowledge and understanding, values scholars and intellectuals, emphasizes the importance of work and productivity, combats idleness, and assists in preserving Islamic identity amidst contemporary cultural challenges. One of the most significant evidences of Islam's ability to guide life is found in the Qur'anic verses that advocate for righteousness and proper conduct in all aspects of life. This is demonstrated through the application of some of the fundamental teachings of Islam in certain Muslim countries, which do not suffer from issues that are prevalent in countries where these teachings are not implemented. The article's title and concept are inspired by two works by the martyr Muhammad Baqir al-Sadr: "Islam Leads Life" and "The Qur'anic School," while introducing new topics beyond those covered in these works. The article employs an analytical-descriptive approach by examining certain Qur'anic verses. It concludes that Islam guides all aspects of a healthy life.

The concept of “coherence in the Qur’an” has a pivotal role in his thought. This concept was initially expounded by Mawlana Hamid al-Din Farahi. Later, Mawlana Amin Ahsan Islahi not only developed it into a comprehensive theory but also applied it in his 9 volume exegesis of the Qur’an titled Tadabbur-i Qur’an. Ghamidi further developed it and made his own contribution to it, particularly in the last ‘group’ (Surat al-Mulk to Surat al-Nas). He deems this concept as the “master-key” to the exegetical issues of the Qur’an. This paper after giving a description of the salient features of the concept analyzes and examines it so as to ascertain if it is strong enough to override the traditions of the Prophet (peace and blessings of Allah be on him) and of his Companions (Allah be pleased with them).

This research article explores the central role of the doctrine of Faith of monotheism and its principles as presented in selected Sufi texts. The study demonstrates that the beliefs of the Sufis, particularly Tawhid and its principles, are derived from the Qur'an and Sunnah, with no elements conflicting with Islamic teachings. These texts make a concerted effort to align Sufi teachings with traditional Islamic beliefs. The article concludes that Sufi doctrines are fully consistent with Islamic teachings and deeply rooted in the Qur'an and Sunnah. Various aspects of Tawhid are clarified in these texts, and the study argues against the notion that Sufi beliefs are un-Islamic. Ultimately, these works validate Sufi beliefs as authentic and harmonious with Islamic teachings. [ABSTRACT FROM AUTHOR]

Copyright of Middle East Journal for Humanities & Cultural Studies is the property of Manar Elsharq for Studies & Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Centre: Journal of Arabic Studies / Al-Markaz: Majallat al-Dirāsāt al-ʿArabiyya is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Quran was revealed when literary arts were at their peak. The Quran not only surprised its audience with its literary aspects but also with its contents. In this manner, it includes informing clues about scientific facts that could only be discovered centuries later in historical processes. With the advancement of science, it has become apparent how much the information provided by the Quran aligns with scientific realities These developments have proven that the Holy Quran is a book that appeals to the ages not only during the time of the Prophet, but also until the end of time, in terms of its magnificent miraculousness and the fact that it has determined scientific facts in advance. The scientific miracle of the Quran emerged with the scientific exposition of remarkable information that was yet unknown at the time of its revelation but was discovered through the advancement of science. For the first time even before the development of modern sciences, the Quran spoke perfectly about the solar system, the creation of humans from sperm, and the development process of the embryo. Muslims have never had doubts about the miraculous nature of the Quran concerning its literary style and eloquence. In this article, the clear reality of the Quran's miraculous nature from both scientific and rhetorical perspectives where discussed. The research aims to understand the relationship between modern science and Quranic verses and enlightens the literary and scientific aspects of the Quran. Additionally, the problem of comprehension and interpretation of Quranic verses Quranic verses with a scientific approach and the issue of some people not knowing about or being convinced by the scientific miracles in the Quran have been examined through inductive reasoning. In this context, classical and contemporary Islamic scholars' works have been consulted as a fundamental method to ensure the presentation of data regarding the miraculous nature of the Quran, and efforts have been made to extract evidence by analyzing Quranic verses. This study reached the following definite conclusions: The Quran has been proven to be miraculous both scientifically and rhetorically. The fact that the Quran provides proven scientific evidence proves that it is the word of Allah and that Muhammad is the messenger of Allah. The Quran contains many accurate scientific facts that were not known to humans at the period of its revelation. The magnificent structure of the verses of the Quran, decorated with literary arts, has revealed that it is definitely not of human origin. [ABSTRACT FROM AUTHOR]

This study seeks to highlight the methodology and approach of al-Imām al-Nasāʾī in dealing with tafsīr of the Qurān through his book al-Sunan al-Kubrā. His efforts and attention regarding the tafsīr of the Qurān and Qurānic sciences are evident throughout the allotment of two specific chapters in his book which he named as “Kitāb al-Tafsīr” and “Kitab Faḍāʾil al-Qurān”, as he collects and narrates the Prophetic aḥādīth which he considers to be the explanation of the Qurānic verses and are related to the Qurān and its sciences. The research adopts inductive approach to specifically explore the Prophetic texts that are related to sūrah alBaqarah. The exploration is not confined only to kitāb al-Tafsīr and kitab Faḍāʾil al-Qurān, but expands to other places as well through the book which are correlated with sūrah al-Baqarah. The study espouses analytical approach as well to infer his methodology of tafsīr through the Prophetic texts collected regarding the topic. The study will not encompass all issues of tafsīr, but rather it selectively highlights some of the important ones because of the vast nature of this topic. Some of the findings of the research lies in several observations; that al-Imām alNasāʾī narrates a lot of aḥādīth that indicate and demonstrate the meaning of Qurānic verses and its sciences, such as the issues of abrogation of the Qurān (alnāsikh wa al-mansūkh), the contexts and occasions of the revelation of the Qurān (asbāb al-nuzūl), and matters concerning the revelation itself, although in most cases he did not distinctly manifest the correlation and connections between the aḥādīth and the Qurānic verses. [ABSTRACT FROM AUTHOR]

Research on formal education and its genesis invites further exploration of a series of inquiries: What constituted the landscape of education prior to the establishment of schools under the patronage of the Arab Islamic state? How were educational disciplines and institutions defined, when did they come into existence, and what were the underlying factors and catalysts for their emergence? To what degree did the state assume responsibility in overseeing educational affairs, and what was the interplay between the institution of schooling and the advancement of society during that specific era? The interest in education originated from a comprehensive system aimed at nurturing the human persona in alignment with a religious perspective founded on a series of teachings and guidance necessary for personal growth and the acquisition of knowledge to decipher life's mysteries. Education serves as a pivotal conduit for obtaining knowledge, fostering intellectual development, instilling proper values, and expanding religious studies. Within our research, we have examined the significance of education, commencing with the acquisition of literacy skills during the era of the esteemed Messenger Muhammad (peace be upon him) and his dedication to educating Muslims, as highlighted by examples from the Noble Qur’an. We have explored various centers of education, including Dar Al-Arqam, Al-Kateeb, mosques, houses of knowledge, scholarly councils, and bimaristans. These establishments paved the way for the establishment of the first mosque incorporating an educational institution, namely the Al-Qarawiyyin Mosque in Fez. Subsequently, during the Seljuk era, independent schools flourished, with the Nizamiya institutions under the King's administration, namely the two Nizamiya schools in Baghdad, which we have addressed, as well as the Nizamiya school in Basra. Our study also encompasses the Mustansiriya school and the central school, both of which were meticulously managed. [ABSTRACT FROM AUTHOR]

When he explained the types of gratitude in the Surah, he mentioned gratitude with types of compounded things, and he referred to his gratitude for compounded things that were not created and that those who existed in the time of the Prophet, may God bless him and grant him peace, did not know about, by saying: (And He creates what you do not know) coupled with the type of compounded things, which indicates that it is of the type of what is compounded with significance. Coupling, and this was seen in God's blessings upon His servants with vehicles that were not known at the time the verse was revealed, such as airplanes and the like. Therefore, riding them is permissible because God does not tolerate anything forbidden, and if it is permissible and the time for prayer enters in it, then the Qur'an, Sunnah, and consensus indicate that God does not burden a person except Its energy, so if a person prays in it, he has activated his energy [ABSTRACT FROM AUTHOR]

Kur’an-ı Kerim son ilahi kitap olup vahiy zincirinin de son halkasını teşkil etmektedir. İnsanlığın hidayeti için gönderilen Kur’an-ı Kerim, muhataplarının ihtiyaçlarına yönelik prensipler koyarken onların dünya ve ahiret kurtuluşlarını hedeflemektedir. Bu hedefini gerçekleştirmek üzere indirilen son ilahi kitap, yirmi üç yıllık bir zaman zarfında tedrîcî bir şekilde tamamlanmıştır. Vahiy süreci boyunca indirilen âyetler ve sûreler Hz. Peygamber (s.a.v.) tarafından vahiy katiplerine yazdırılmıştır. Vahyin yazdırılması esnasında âyetlerin hangi sûrenin hangi âyetleri arasına konulacağı Hz. Peygamber (s.a.v.) tarafından sahabeye bildirilmiştir. Bu esnada sûrelerin de isimlerine işaret edilmiş ve birçok sûrenin ismi belirtilmiştir. Vahiy peyderpey indirilmek suretiyle tamamlandığında ise Kur’an-ı Kerim yüz on dört sûre ile son şeklini almıştır. Kur’an-ı Kerim’in isimleri olduğu gibi bu sûrelerin de isimleri bulunmaktadır. Sûre isimlendirmelerine bakıldığında ana hatlarıyla bazı sûre isimlerinin tevkîfî bazılarının ise içtihadî olduğu görülmektedir. Bu sûrelerin Mushaf’taki isimlerinin yanında başka isimlerinin de olduğu bir gerçektir. Bu meyanda bazı sûrelerin tek, bazılarının iki, bazılarının ise daha fazla ismi mevcuttur. Hatta birtakım sûreler de vardır ki onlar ortak isimle ifade edilmiştir. Sûrelere bu isimler verilirken gerek tevkîfî olsun gerekse içtihadî olsun birtakım ölçütler esas alınmıştır. Bu çalışmada sübjektif olmakla birlikte altı kriter belirlenmiştir. Bu kriterler genel hatlarıyla sûrenin ilk âyetleri veya kelimesi, içerdiği özlü ya da garip bir kelime, hurûf-u mukattaalar, sûrede anlatılan önemli bir konu veya sûrenin temel konusu, sûrede ismi geçen bir mekân veya özel bir isim olmuştur. Bu açıdan bakıldığında yüz on dört sûrenin hangi kriter altında kategorize edilmesi ve değerlendirilmesi gerektiği hususu, çözülmesi gereken bir mesele olarak ortada durmaktadır. Bu meselenin çözüme kavuşması noktasında sûrelerin isimlendirilmesinde hangi kriter veya kriterlerin esas alındığının tespit edilmesi büyük önem arz etmektedir. Önemine binaen bu çalışmada sûreler, tespit edilen kriterler altında sınıflandırılarak kategorize edilmiştir. Bu kategorizenin neticesinde hangi sûrenin hangi başlık altında incelenmesi gerektiği tespit edilmiştir. Araştırmada sûrelerin isimlendirilmesinde temel teşkil eden bu kriterler çerçevesinde örnek sûreler üzerinden inceleme yapılarak diğer sûrelerin de hangi kriterler çerçevesinde değerlendirilmesi gerektiğini dikkatlere sunmak amaçlanmaktadır. Makalede literatür tarama yöntemi kullanılmıştır. Çalışmayı genişletme babında bazı sûreler odak nokta seçilmiş, klasik ve modern tefsirler, Ulûmü’l-Kur’an’a dair yazılmış eserler, tefsir tarihi ve tefsir usulü kitapları taranmıştır. Bunun yanında konu ile alakalı diğer çalışmalar da taranarak incelenmiştir. Tarama neticesinde elde edilen bulgular ışığında konu izah edilmiştir. Araştırma, sûrelerin isimlendirilmesinde esas alınan kriterler ve bu kriterlerin hangi sûreler için temel ölçüt olduğu gibi hususların izahını kapsamaktadır. Çalışmanın neticesinde sûreler isimlendirilirken hangi kriterlerin esas alındığı, bu kriterlerin nasıl kullanıldığı ve hangi sûrenin hangi kriter altında sınıflandırılması gerektiği tespit edilmeye çalışılmıştır.

Allah Teâlâ’nın insanları esenliğe ulaştıracak mesajlarını doğru anlayabilmek için, Kur’an’ın ilk muhataplarının sahip oldukları zihniyeti dikkate almak zorunludur. Çünkü ilahî mesaj evvelemirde muhatap kitlenin lisanı üzere ve onların kültür ve zihin kodlarını dikkate alarak nazil olmuştur. Bu yüzden Kur’an-ı Kerim’in Allah’ın muradına uygun olarak anlaşılabilmesi için, dil tahlilleri ve sözlük bilgisiyle birlikte Mekke toplum kültürünün de göz önünde bulundurulması gerekmektedir. Bilindiği gibi Câhiliye Arapları Allah mefhumundan habersiz kimseler değillerdi. Nitekim ilahî kelamın ilk nazil olan surelerinden itibaren onun Allah’ı bilen ve O’na inanan bir topluma hitap ettiği anlaşılmaktadır. Ancak Mekke müşrikleri Allah’ı en yüce tanrı olarak benimsemekle birlikte O’nun yanı sıra bir takım tanrılar da edinmişlerdi ve onlara da Allah’a ibadet ettikleri gibi tazimde bulunuyorlardı. Bu minvalde Mekke toplumunun günlük yaşamı adeta putların etrafında dönüyordu ve şirk zihniyeti toplumun bünyesini tamamen sarmıştı. Müşrikler, ilah edindikleri putlarına tazimde bulunmalarının yanı sıra bu putların onları kötülük ve felaketlerden koruduğuna, ihtiyaç duydukları şeylerin onlar sayesinde elde edildiğine inanıyorlardı. Anlaşıldığına göre Kur’an’ın ilk muhatapları olan Mekke müşriklerinin tanrı tasavvuru, en üst kademede Allah adında yüce bir tanrının bulunduğu bir “tanrılar sistemi”ne benzemektedir. Vahyin nazil olmaya başladığı vasattaki bu özel duruma mukabil Kur’an, şirk müptelası olan Mekkelileri tevhit zihniyetine ulaştırmayı hedeflemiş ve şirkle amansız bir mücadele başlatmıştır. Bu münasebetle özellikle Mekke döneminde nazil olan âyetleri bu konteksti göz önünde bulundurarak anlamaya çalışmak gerekir. Aksi halde Furkân sûresi 77. âyette olduğu gibi tevhit çağrısı dikkatlerden kaçacak ve Kur’an’ın vermek istediği mesaj hedefine ulaşmayacaktır. Nitekim toplumumuzda hutbe, vaaz ve dinî sohbetlerde dua söz konusu olduğunda, araştırılarak ulaşılmış bir sonuç olmaktan ziyade, ezbere dayalı olarak hemen bu âyet-i kerime akla gelmektedir. Hâlbuki âyet, kanaatimizce farklı bir mesaj vermekte ve bir bütün olarak ilgili muhatabına çağrısını iletmektedir. Ayrıca dil ve gramer bakımından da âyetin yapısı bu âyette yer alan iki cümleyi farklı kişileri muhatap alan iki ayrı cümle şeklinde okumaya müsait değildir. İlgili âyet, metin içi ve metin dışı bağlamları dikkate alınarak ve kendi içinde bir bütünlük oluşturacak şekilde değerlendirildiğinde, âyetin öncelikle ve özellikle Mekke müşriklerini ikaz edici mahiyette olduğunu söylemek isabetli olacaktır. Böylece, Allah ile birlikte putları da ilah edinen ve onlara da tazimde bulunan kimselerin O’nun katında hiçbir kıymetlerinin olmayacağı bildirilmiş olmaktadır. Furkân 25/77 âyetinin içerdiği bu açık mesajın, gerek ilk Kur’an sözlüklerinde gerekse klasik tefsirlerde karşılık bulduğu ve bu eserlerde âyetteki Allah’ın vahdaniyetine yönelik vurgunun ifade edildiği görülmektedir. Ancak ülkemizde tedavülde bulunan belli başlı Türkçe Kur’an meallerine bakıldığında, âyetin bağlamının dikkate alınmamasına bağlı olarak âyetteki tevhit vurgusunun ihmal edildiği anlaşılmaktadır.

Bu araştırmada, "İnsanlardan öylesi vardır ki, bilgisizce Allah yolundan saptırmak ve o yolu eğlenceye almak için, oyalayıcı, asılsız ve faydasız sözleri satın alır. İşte onlar için aşağılayıcı bir azap vardır." (Lokman:6) ayetinin tefsiri ışığında şarkı söyleme kavramı ve hükmü incelenmektedir. Çalışmada tümdengelim ve tümevarım yöntemleri kullanılarak konuyla ilgili Kur'an-ı Kerim'den ayetler, Hz. Peygamber'in hadisleri, sahabe ve fakihlerin sözleri derlenmiş ve konu açıklanmaya çalışılmıştır. Ayette geçen Lehvü'l-hadis (aldatıcı, oyalayıcı söz) kavramıyla Cenab-ı Hakk'ın ne kastettiği, ayetin manaları, nüzul sebepleri, Hz. Peygamber'in hadislerine bakılarak araştırılmış ve muhtemel anlamları ortaya konulmuştur. Şiir, ilahi ve şarkının şer'i hükümlerini açıklığa kavuşturmak amacıyla bunların farkları belirtilmiş ve şarkı söylemenin hükmü ve ona eşlik eden şeylerin helal veya haram olmasını sağlayan durumlar ele alınmıştır. Konu bütünlük içinde ele alınarak sahih, makbul veya merdud gibi zayıflık bakımından durumunu ortaya koyan deliller zikredilmiş ve hükümleri açıklanmıştır. [ABSTRACT FROM AUTHOR]

The application of divine commands in contemplating the universe and in man's creation requires looking at cosmic phenomena, recognizing the relationships and connections between them, knowing the laws and foundations that regulate them, and the same in man himself. Since the mind alone could not stand on the knowledge of these laws, the Holy Qur'an came to mention and define these laws, and guided man to how to know and deal with them. This research dealt with the study of the subject of the universal and human divine Sunnah in an Jurisprudential rooting study, by standing on the most important of what was stated in the Holy Qur'an in the statement of the divine Sunnah, and analyzing the opinions of Scientists on this subject, to reach the required result, which is to know how to understand these Sunnahs and how to deal with them, in each of their different types. This study adopted the inductive and analytical methodology, as I proceeded in the study to extrapolate the most important verses of the Qur'an that speak about the universal and human divine laws. I did not intend to achieve complete extrapolation because it is not possible to be done in the nature of thıs article. After extrapolating these Qur'anic verses and collecting what the scholars said on this subject, I proceeded to analyze all of that, dividing it into multiple sections, and simplifying it in an easy way that shows the differences between the universal divine laws and the human divine laws, explaining the role of man in dealing with each of these sections. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study explores the concept of Barzakh in the Qur'an, focusing on Surah Al-Mu'minun verses 99-100 and 46. The research aims to understand the differences between the grave and Barzakh, whether humans sleep or are punished in barzakh, and the spiritual implications of these concepts. The novelty of this study lies in addressing the spiritual purpose of Barzakh as a 'checkpoint,' a topic not yet comprehensively examined in scholarly journals. Although Quraish Shihab has extensively discussed this in various YouTube content, it has not been systematically analyzed in academic literature. This study is a library research project employing a qualitative approach. The methodology involves descriptive analysis and content analysis of Quraish Shihab's interpretations, particularly his exegesis in Tafsir Al-Misbah. The findings conclude that Barzakh is a waiting realm (checkpoint) where rewards or sins from the world continue to affect the deceased. The spiritual significance of Barzakh underscores the importance of one's life record, encouraging the increase of good deeds and the avoidance of sinful deeds.

The aim of this study is to reveal the role of religious, political and cultural factors on the way of understanding the concept of Ahl al-ḥaqq, one of the most important theopolitical concepts of Islamic thought, and to identify the projections of the semantic traansformatinon that concept of Ahl al-ḥaqq has experienced. In the comparative study with the group of "Ahl al-Shirk", "Ahl al-Kitāb", "Ahl al-Bid'at" and "Ahl al-Hawā", it has been determined that the concept of Ahl al-Haq has a multi-layered spectrum of meaning. A number of critical periods can be mentioned in the formation of this multi-layered meaning structure. The first of these periods is the founding period in which a conception is constructed through the description of the superstitious actions of the "Ahl al-Shirk" and "Ahl al-Kitâb" groups in belief and practice, even though the term "Ahl al-haqq" is not mentioned in the Qur’ān. In this context, it can be said that all Muslims who confess and recite the shahada or the word tawhid with the intention of illa'l-haqq in faith and deeds are included in the category of Ahl al-haqq. After the first semantic period in which the opposition between Islam and un-Islam was decisive, the socio-political issues that emerged among Muslims moved the debate on who could be included in the scope of Ahl al-haqq to the intra-Islamic plane. In the second semantic period, in which every sect considered itself to be right, the scope of Ahl al-Haq was mostly described through the nass-centered references of the Salafiyya and the superstitious practices in belief and practice of Muslims included in the Ahl al-Bid'at category. The third semantic period was shaped relatively by the encounter with philosophical traditions. This is the period in which theologians defending the Islamic faith tried to keep dynamic the outward/objective epistemological aspect of the concept. In the fourth semantic period, which coincided with post-modernism, Ahl al-Haq returned to the socio-political meaning of the opposition between Islam and un-Islam in the founding period as an anti-imperial attitude against colonization activities. As a result, considering all these definitions, it is concluded at the present time that, it would be more accurate that the concept of Ahl al-Haq is better defined to include all Muslims who have accepted the principles of Islamic belief and declared their adherence to the Qur’ān and Sunna.

Vahiy, Yüce Allah’ın değişmez hakikatleri beyan etmek üzere insanlarla kurduğu bir iletişim olarak tanımlanabilir. İletişimde, verilen mesajların muhataplarca doğru anlaşılabilmesi için onların zihin yapıları, yaşayış biçimleri, tarihi ve kültürel arka planları göz önünde bulundurulmalıdır. Muhatabını dikkate almayan bir hitap onu etkileme ve zihin dünyasında değişikler yapma konusunda başarılı olamaz. Bu nedenle Yüce Allah, tarih boyunca insanlar arasından özel olarak seçtiği elçiler vasıtasıyla vahyi insanlara iletmiştir. Vahyin iletilmesi sırasında, insanların sahip oldukları nitelikleri ve içinde yaşadıkları toplumun ortak vasıfları, problemleri ve tarih, kültür gibi unsurları dikkate alınmıştır. Kur’an’da gerek geçmiş peygamberler ve kavimlerine dair anlatılarda gerekse Kur’an’ın ilk muhatabı Arap toplumunun tarihi bilgisine hitap eden, kültürel beğenilerine ve ortak sorunlarına değinen muhtevada muhatapların ortak yönlerinin öne çıkarıldığı görülmektedir. Kur’an ayetlerinde dikkat çeken bu durumun vahiy-muhatap ilişkisi bağlamında ele alınmasının gerekli olduğu açıktır. İslâmî ilimler alanında sözü edilen bu gayeye hizmet etmeyi amaçlayan bu çalışmada Kur’an ayetleri çerçevesinde vahyin muhatabı ile kurduğu ilişkide öne çıkarılan ortak nitelikler konu edilmiştir. Vahiy-muhatap ilişkisinde Kur’an’ın referans gösterdiği ortak yönler; peygamberlerin muhataplarınca tanınması, dil birlikteliği, ortak tarihi tecrübe, ortak kültür ve ortak sorunlara vurgu olarak tespit edilmiştir.

Allah, Kur’an’da, ibret alınması gereken pek çok olaydan bahsetmekte ve bunların kendi güç ve kudretine şahitlik ettiğini haber vermektedir. Bu sebeple öteden beri tefsirlerde, sağmal hayvanlardan ibret alınması gerektiğinden hareketle, sindirilmek için işkembede bulunan, gıdalarla kan arasından süzülüp gelen muhte-şem içecek olan sütten bahseden âyetler ele alınmış ve bu âyetlerden alınması gereken ibretin daha iyi orta-ya çıkması için sütün nasıl oluştuğuyla ilgili yorumlar yapılmıştır. Bu makalede, sütün oluşumundan bahse-den âyetten hareketle ilk dönemlerden başlamak üzere günümüze kadar sütün nasıl oluştuğuna dair yapılan yorumlar ele alınmıştır. Bu esnada, kaleme alınan ilk tefsirlerden itibaren, konuya yer veren eserlerde hem bilimsel bilginin ele alınış biçimi ve gelişimi hem de bu tür bilginin tefsirde kullanılış biçimi ortaya konul-maya çalışılmıştır. Bu açıklamalar, dini bilginin, Allah’ın peygamberleri vasıtasıyla gönderdiği âyetleri, bi-limsel bilginin ise Allah’ın evrene ve tüm varlığa nakşettiği âyetleri anlamaya yönelik bir faaliyet olduğu tezinden yola çıkılarak yapılmıştır. Böylece bilime taalluk eden hususların her devre göre farklılık arz ede-ceği gözler önüne serilmiş; bugünden geçmişe bakarak geçmişi yargılamanın doğru olmadığı gibi geçmişte söylenenleri vahiyle aynı kategoride değerlendirmenin de doğru olmayacağı üzerinde durulmuştur.

Kur’ân’daki yakın anlamlı kelimeler aynı manaya gelecek şekilde Türkçeye tercüme edilmektedir. Ancak ayetlerdeki siyaka göre değerlendirildiğinde bu kelimelerin aynı manaya gelmediği görülmektedir. Bu sebeple bu tür sözcüklerin geçtiği âyetlerin muhatabı ve hangi konudan bahsettiği tespit edilmelidir. Türkçeye “Kur’ân okuma” olarak çevrilen telâ, derase, rattele ve karae fiilleri yakın anlamlıdır. Araştırmamızda bu sözcükleri seçmemizin sebebi bunların yaygın kullanımında Kur’ân’daki mananın dikkate alınmamasıdır. Kur’ân’ın, Mushaf haline getirilmesinden sonra tarihi süreçte bu kelimeler sabit bir metni okuma çerçevesinde değerlendirilmiştir. Söz konusu kelimelerin anlamının âyete göre değiştiğinin tespit edilebilmesi için öncelikle âyetlerin tarihî bağlamı belirlenmeli ve dilsel kullanımları araştırılmalıdır. Ne var ki gerek vücûh kitaplarında gerekse tefsirlerde söz konusu kelimelerin kullanımları ve anlamları yeterince dikkate alınmamıştır. Bu durum Türkçe meallere de yansımış, ilgili lafızların anlam incelikleri ve muhatap değişkeni göz ardı edilmiştir. Belirlediğimiz çerçeveye bağlı olarak bu kelimeleri tefsir kaynaklarından araştırdık. Ulaştığımız verilerin vücûh edebiyatı eserlerindeki karşılığını inceledik. Bu edebiyatta zaman zaman muhatap bilgisi ve anlam inceliği dikkate alınmadığı için dakik bir mana verilmediğini tespit ettik.

The research focuses on the collection of narrated statements of the companions in the books of al-waqf and al-ibtidā (stopping and starting) since the scholars began writing on this field until the end of the fifth century of hijra, and their topical arrangement, collected from several printed books written over several centuries, and the research aims to collect the narrated statements in one place with their authentication and the explanation of their authenticity or weakness, and their additions to the Six Books. The narrated statements reached a hundred and twelve, and their additions are a hundred and nine statements, and the percentage of the authentic ones among them is 45%, and the remaining are either weak or very weak. The findings of the research also include the variety of the sources of Sunnah, the books of al-waqf and alibtidā are original sources for the statements of the companions, and their authors would often use chains of narration (isnaad), and it includes ease for the specialists among the scholars of hadith and the readings, and the connotation of these hadiths with the explanation of their rulings, and their combination in one place after it had been scattered, which adds a distinct scholarly foundation to the hadith library and the sciences of the Qur’aan. [ABSTRACT FROM AUTHOR]

This research paper deals with “The Impact of the Conditional Style Denotation on the Context Formation in the Debt Verse—Surah al-Baqara 282”. The significance of this study arises from the reasons for choosing it which are based on: first, demonstrating the effect of the conditional style patterns in constructing the denotation of the debt verse context, keeping in mind the diversity of the conditional style, i.e. direct or indirect, and the immediate connection of the debt issue with the life of the individual and the society; second, showing the achieved impact of the conditional style on the structures of this verse and its denotations and the consequently implied legislative provisions that regulate the life of the Muslim society. The paper is divided into three sections of two parts each and a conclusion. The first section discusses the syntactic and semantic functions of the conditional style and the value of the debt verse in the context of its surah, focusing on the denotation of the verse’s internal structure within the framework of its relationship with the general context of the surah. The second section explores the effect of the direct conditional style in the construction of the verse’s context denotation, especially the effect of the two if devices, itha and en, in the denotative construction of this context. The third section explains the contextual effect of the indirect conditional style in the construction of the verse’s context denotation, especially those patterns which are based on request to construct the condition denotation in the context of the verse in question. The most important findings of the paper can be summarized in the following three points: • The conditional style with its variant patterns fits semantically in the context of the general meaning of the debt verse (Surah al-Baqarah 282) which makes it denotatively very miraculous. • The semantic integration between the patterns of the conditional style created a semantic harmony within the context of the debt verse (Surah al-Baqarah 282) which helps to communicate the legislative semantic purpose to the addressees. • The intense presence of the conditional style denotation in the structural context of the debt verse (Surah al-Baqarah 282) came to serve the basic goal for which its context was built. This is integrated with the reciprocal serving of the structures connotations that serve the legislative purpose for which the Wise Lawgiver, Glory be to Him, revealed this verse. [ABSTRACT FROM AUTHOR]

The study explored anxiety as a psychological phenomenon in the Quran and modern psychology, focusing on its types, causes, and treatment methods. Using a descriptive-analytical approach, it compared Quranic verses with psychological concepts, examining insights from Muslim scholars and modern psychology. The study found that anxiety is a modern psychological concept that affects individuals due to fear, stress, or excessive thinking about certain life issues, often of unknown origin, and is a source of psychological pressure. It also revealed that the verses in the Quran addressing doubt and suspicion refer to anxiety in its modern sense. Additionally, the study showed that Quranic stories illustrate the levels and types of anxiety experienced by the prophets in different situations, including psychological anxiety, social anxiety, and objective anxiety related to their prophetic missions. Furthermore, the Quranic verses focused on the anxiety of specific groups such as hypocrites and disbelievers, particularly concerning their doubt and suspicion in receiving the divine message and opposing the prophets. The study recommends incorporating psychological studies rooted in Islamic heritage into university curricula and encourages researchers to conduct in-depth studies on such topics. It also advocates for integrating psychological studies from the Quran and Sunnah with modern psychology. [ABSTRACT FROM AUTHOR]

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In the realm of justice, testimony does not have to be true. Perjury often distorts the facts, making a fair verdict unattainable. For example, four men gave false testimony against a woman, accusing her of adultery, but her virginity saved her from punishment and she was found innocent. Some of the elder jurists have allowed the use of indications and signs (circumstantial evidence) to make judgments about sentences and interpretations. Imām Abu Hanīfa, a prominent scholar, states that in the case of uncertainty, retribution is made in the case of intentional harm, while compensation is given in the case of unintentional harm. However, the tort of intentional harm is not enforceable or compensatory based on oath alone. Instead, the offender is held in custody until he pleads or takes an oath of guilt or innocence. This understanding of the gesture in differentiating between intentional and unintentional actions is the basis of Imām Abu Hanifa's rulings. The Qur'ān serves as an important resource for making decisions in legal cases, aiding in the assessment and evaluation of evidence. Indicia are used within the judicial system to strengthen sources of evidence. They play an important role in evaluating the validity of the evidence through the Qur'ānic lens. [ABSTRACT FROM AUTHOR]

The Creator of the Universe sent the Prophets (peace and blessings of Allah be upon them) successively for human welfare and salvation in this universe. Along with this, He sent down the heavenly books and scriptures for human guidance, which are the promise that these Prophets (peace be upon them) the worldly and hereafter gains and prosperity are implied in following the religions, teachings, and prayers brought by them. This is what is required of a Muslim to accept these commands of God without hesitation, to follow them and follow these teachings, pass it on to others. This process can be done individually and also collectively. It is the responsibility of every Muslim to make them aware of this guidance from all the people he has encountered in his life and who are deprived of this divine guidance. Give evidence of 'right' by your words and actions. It is also required of the Muslims collectively that there must be one or more groups among them who make this work their mission and carry it out in a planned manner. Numerous texts of the Quran and Sunnah indicate this. One of the commands of Allah is "offering of Prayer" mean the performance of prayer. In this research the literal meaning of the word Prayer, the substantive derivation of the word Prayer, the terminological interpretations of the word Prayer, the rhetorical meaning of offering, the implied meanings of offering of Prayer with the present tense, the importance of offering of Prayer in the prevention of disbelief, the purpose of persevering in Prayer, and others have been elaborated and discussed. The first interpretation has been done in the light of Ibn-e-Aāshur and finally, suggestions and recommendations, summary words and references have been given in this article. [ABSTRACT FROM AUTHOR]

Pronoun ornamentations in the Quranic speech. This study tries to examine the changes of pronouns in the qur'anic speech, relying on the authentic Quranic recites, interpretations and lyrical methodologies. Pronoun ornamentation in this study means to turn to another person during the speech without any sign indicates the turn, with staying in the same pronoun. knowing that if there is a sign of turning to different person or turning the type of the pronoun like "he" to "you" would not be called here a pronoun ornamentation. The study consists of 3 chapters. The first chapter is about ornamentation by turning to another person with staying in pronoun "I". The second chapter is about ornamentation by turning to another person with staying in pronoun "you" The third chapter is about ornamentation by turning to another person with staying in pronoun "He" The study has concluded that a pronoun ornamentation is one of the most visible miracles in the style of the holy Quran. [ABSTRACT FROM AUTHOR]

Surah Al-Insan was revealed to introduce the impact of many heavenly laws including the declaration of the status of man. It also mentions the creation of Adam and the blessings that the Almighty had bestowed upon His servants and His rulings in their creation. The surah opens by talking about the principle of creating man, providing him with the senses of hearing and sight, and guiding him to the path, then dividing humans into two categories: the thankful and the ungrateful, and talking about the reward of the thankful and the ungrateful, and describing Paradise and Hell. Then, it praises the deeds of the thankful, such as fulfilling a vow, providing food for the sake of God, and fearing the punishment of God Almighty, and it adds, by describing what they have with their Lord of heaven; reward, favor, and honor. Furthermore, it explains the source of the revelation of the Qur'an, and the Prophet - may God bless him and grant him peace - who commanded patience, remembrance of God Almighty, and would offer the night prayers. It also mentions something contained in the previous surah; It is Surah Al-Qiyamah, which talks about loving this immediate world and abandoning the afterlife and threatening them with replacing others like them if they persist in disbelief and stubbornness. Then the Noble Surah concludes by declaring that the Noble Qur'an is a reminder and admonition to all human beings, urging them to believe and act according to what it says. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ABHATH is the property of ABHATH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ABHATH is the property of ABHATH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ABHATH is the property of ABHATH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Arab Journal for Scientific Publishing is the property of Research & Development of Human Recourses Center (REMAH) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Qur'an, the sacred book of Muslims, is considered the primary source of divine knowledge and religion. It has been the subject of extensive study by scholars of various disciplines for decades. To preserve the faithful transmission of his teachings, strict rules have been established to which all scholars must conform. However, in recent decades, some works have emerged which are subject to inconsistency with the carefully established rules. In this article, we will focus on a critical and scientific approach to certain opinions and ideas formulated in the books of NICOLAÏ Sinai, entitled "The Qur'an: A historical-critical Introduction" and Abdullah Saeed, entitled "The Qur'an: An Introduction." This article aims to present an objective and rigorous analysis while highlighting the points of disagreement and the outstanding questions concerning the interpretations presented in these works. From this observation, the article will highlight the discrepancies with some of the concepts advanced in these books using a qualitative research methodology.

Yüce Allah, ilâhî kitaplarını tek başına değil, onları açıklayan ve uygulayan peygamberlerle birlikte göndermiştir. Zira kitapları açıklayan ve onları hayatla birleştiren peygamberler olmasa vahiy metinlerinin çok farklı anlamlarda kullanılması kaçınılmaz olacaktır. Nitekim tarihi süreçte bunların çeşitli örnekleri ortaya çıkmıştır. Bu bağlamda son ilâhî kitap olan Kur’ân’ın anlaşılmasında Hz. Peygamber’in söz ve fiillerini içeren hadislerin tefsir kaynaklarına nasıl katkı sağladığı, hadisler olmadığı zaman âyetlerin anlaşılmasında ve yorumlanmasında ne gibi sorunların yahut nasıl bir İslam anlayışının ortaya çıktığı nüzûl sırasına göre ilk sûre özelinde araştırılacaktır. Buna göre, rivayet tefsirlerinden Taberî’nin (öl. 310/923) Câmiu’l-Beyân ‘an te’vîli âyi’l-Kur’ân’ı, akıl ve nakli birlikte esas alan İmam Mâturîdî’nin (öl. 333/944) Tevîlâtü’l-Kur’ân’ı, akla öncelik veren Mutezile’ye müntesip ez-Zemahşerî’nin (öl. 538/1144) el-Keşşâf ʿan hakāʾikı gavâmizi’t-tenzîl ve ʿuyûni’l-ekāvîl fî vücûhi’t-teʾvîl ’i, Muhammed Abduh’un (1849-1905) Tefsîru cüz’i Amme’si, Şinkîtî’nin (1907-1974) Edvâʾü’l-beyân fî îzâhi’l-Kurʾân bi’l-Kur’ân’ı, Bayraklı’nın Yeni Bir Anlayışın Işığında Kur’an Tefsiri esas alınarak bunların kullandıkları hadisler incelenecektir. Yine ilk dönem müelliflerinden Abdurrezzâk b. Hemmâm’ın (öl. 211/826) hem hadis hem tefsir kitabı incelenecektir. Ayrıca hadis kitaplarındaki tefsir bölümlerinde mezkûr sûrede zikredilen hadisler incelenecek ve tefsir kitaplarıyla karşılaştırması yapılacaktır.

أنزل الله تعالى القرآن الكريم للناس لإيقاظهم وإحيائهم من الضلالة والفساد الذي وقعوا فيه في الجاهلية. ولا يزال القرآن الكريم يؤدي دوره في إحياء الناس كلما ضلوا وفسدوا من جديد. وبناءً على ذلك، يعتبر الإحياء مهمًا جدًا بالنسبة للحياة وخاصة بالنسبة للإنسان. جذر هذه الكلمة هو "حَيِّي"، فلفظ "حَيِّي" في اللغة يدل على معنى الحياة، سواء كان ذلك متعلقًا بالنباتات أو النار أو الأرض أو الليل، إذ يعبر عن المحافظة والاستمرار في الحياة، كما في الكلمات "الاستحياء" و "التحية". وهذا اللفظ يُستخدم عندما يكون هناك شيء قد فقد أو اختل فيه، ثم يتم إعادته إلى حالته السابقة، فإحياء الميت يعني إعادة الروح إليه، وإحياء النبات يعني جعله أخضرًا، وإحياء النار يعني إعادة اشتعالها، وإحياء الأرض يعني إعادة الخصب والعمار إليها بعد أن تجف زراعتها وتصبح جامدة. وتُستخدم كلمة "الحياة" في القرآن الكريم بأشكال مختلفة يجب استعراضها. وقد قمنا، من خلال هذا البحث، بمراجعة الآيات التي تشتمل على مفهوم الإحياء وتحليلها من حيث سلوك الإنسان ومسؤوليته.

The aim of this research is to discuss the Epistemological Efforts of Thematic Interpretation in Holistic Interpretation of the Qur'an. This research falls under the category of qualitative research, therefore the researcher only conducts a literature review. The first step involves gathering literature sources, both primary and secondary sources. The next step in this research is to provide a description of the literature sources that discuss the history, meaning, principles, and steps of thematic interpretation. The conclusion of this research is obtained through an analysis or epistemological approach to the method of thematic interpretation. The results and discussions of this research reveal that the discourse on the thematic method among scholars and scientists has led to the development of this method through the collaboration of modern scientific knowledge in the field of interpretation. This collaborative interpretation is referred to as integrative thematic interpretation, which enhances the existing classification of thematic interpretation. Ideally, all classifications of thematic interpretation can be interwoven into an integrative formulation of thematic interpretation, thus resulting in a holistic thematic interpretation of the Qur'an. Holistic thematic interpretation of the Qur'an is an epistemological effort to establish the validity of interpretation as a divine truth and as a rational and sensory truth that can be justified apriori, aposteriori, and pragmatically. Keywords: qur’an; thematic interpretation; epistemological; holistic.

Kur’an, hem üslubu hem de muhtevâsı itibarıyla mu´ciz bir yapıda vahiy edilmiştir. Bu yapı tilâvet secdesi ile ilgili âyetlerde de kendini göstermektedir. Secde âyetlerinin lafızsal boyutu (üslubu) ve bu üsluba bağlı olarak ortaya çıkan muhtevâsı, ifade zenginliği açısından önem arz etmektedir. Zira secde âyetleri yalnızca secde etmeyi emreden, tavsiye eden veya secde etmeye teşvik eden bir üslup ve muhtevâya sahip değildir. Bu âyetlerin secde etmenin ötesinde ifade ettiği (şirk koşmamak, Al-lah’a kulluk etmek, yüklenilen misyonu yerine getirmek gibi) başka muhtevâları da vardır. Çalışma-da secde âyetlerinde kullanılan lafızsal üslup ve bu üslubun manaya katkıları incelenmiştir. Kur’an’da okunduğu vakit tilâvet secdesi yapılması gereken âyetler mevcuttur. Tefsir, fıkıh ve hadis ilimlerinin konusu olan ve hadis kaynaklarında kendileri için hususî bölümlerin açıldığı bu âyetler, çeşitli üslup ve muhtevâya sahiptirler. Bu üslup ve muhtevâlarından dolayı rivâyetler farklı şekilde yorumlanarak secde âyetlerinin sayısı değişebilmiştir. Ayrıca secde etmenin icabı veya istihbâbı, secde etmenin zaman-mekân cihetiyle durumları fıkıh eserlerinde genişçe ele alınmıştır. Yine fıkıh ilminde yoğunlukla üzerinde durulduğundan dolayı bunlar ibadet maksatlı âyetler olarak algılan-maktadır. Lakin ilgili âyetler, tefsir ilmi açısından incelendiğinde sağlam bir inanç oluşturmaya yö-nelik indirilmiş iman içerikli âyetler oldukları anlaşılmaktadır. Lakin bu âyetlerdeki secde lafızları ile ilgili hususi bir çalışma yapılmadığı dikkati çekmektedir. Bu sebeple “Secde âyetleri” olarak te-lakki edilen bu pasajların üslûp ve muhtevâ açısından incelenmesi ve âyetlerdeki secde lafızlarının ifade ettiği anlamın ortaya konulması önem arz etmektedir. Bundan dolayı çalışmada tefsir ilmi açısından tilâvet secdesi âyetleri üslup ve muhtevâları yönünden ele alınarak hem içerdikleri ifade zenginliği hem de secde emriyle ifade edilen anlamın alanı ortaya konulmuştur.

Kur’an’da, insanlara din ve inanç hürriyeti açısından çok geniş bir özgürlük alanı açıldığı, dinin tebliğcisi olan peygambere verilen talimatlarla ilan edilmiş ve herkesin istediği gibi inanabileceği teminat altına alınmış ve inanma kadar inanmamanın da bir insan hakkı olduğu vurgulanmıştır. Fakat ilerleyen safhalarda, gayrimüslimlerin saldırgan tutumları karşısında savunma amaçlı olarak indirilen savaşla ilgili ayetler, zaman içerisinde Müslümanlarda oluşan kanaatlerin de tesiriyle, Kur’an’ın din ve inanç hürriyetiyle ilgili ilkelerini gölgelediği gibi bir algı oluşmuştur. Dinden dönenlerin öldürülmesi gibi durumlar da buna eklenince İslâm’ın din ve inanç hürriyetini hiçe sayan bir din olduğu kanaatine varanların sayısı günden güne artmıştır. Bu makalede Kur’an’ın barışı ve uzlaşmayı önceleyen ayetleriyle savaşmayı emreden ayetleri arasındaki bağlantı tespit edilmeye çalışılacak ve bu bağlamda din değiştirmeyle ilgili hususların din hürriyetiyle ilişkisi belirlenmeye gayret edilecektir.