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Islam is the fastest-growing religion across the world and in the United States. Adherents of Islam are known as Muslims. Globally, Muslims comprise the second largest religious group with 1.8 billion people, or 24% of the world's population, and range in racial and ethnic diversity. 1 As this population continues to grow, palliative care clinicians will invariably care for a Muslim patient therefore making it important to have a basic understanding of values, traditions, and beliefs held by them. This article outlines 10 basic principles held by many Muslim patients and their families that can allow for palliative care to be delivered in a culturally inclusive way. This article should serve as a point of initiation for further exploration of their needs as it is not a comprehensive guide.

Our understanding of human memory has gained greatly from the study of individuals with impaired memory but rather less from outstandingly high levels of memory performance. Exceptions include the case of London taxi drivers whose extensive route learning results in modification of their hippocampus. Our study involves a group whose extensive verbal learning potentially provides a similar natural experiment. The Muslim faith encourages followers to memorise the whole of the Qur'an, some 77,449 words in its classic Arabic form. Successful memorisers are known as "Hafiz". We tested 10 Hafiz, 12 background-matched Muslim controls and 10 non-Muslim participants, on their detailed knowledge of the Qur'an and on their performance on standard measures of verbal and visuospatial learning. We found no differences between the three groups in their capacity to memorise verbal or visuospatial material and hence no evidence of generalisation of learning capacity in the Hafiz group. More surprisingly, however, half of the Hafiz group did not understand Arabic but were equivalent in Qur'anic memory to those who did. Given the importance that meaning is typically assumed to play in long-term memory, this was unexpected. We discuss the practical and theoretical implications of these results for verbal memory and long-term learning.

The creation and development of the fetus is one of the wonders of nature and still has many unknowns. It was previously believed that the mother has no role in fetus formation/development and only acts as a chamber. Today, we know that the mother is involved in both formation and development of the fetus and even in the future of the baby's life. In this article, the relationship between some Qur'anic verses, Hadiths, and the results of new medical research on the importance of mother's role in the development of the fetus and future of the newborn life is discussed. It can be concluded that Qur'an and Hadiths are consistent with modern science in the issue discussed.

This paper is an attempt to provide its readers/listeners the views of Taha Jabir Al-'Alwani on Ethics of Disagreement in Islam. Taha Jabir Al-'Alwani is one of the renowned scholars and reformists of the contemporary Muslim world. He presented in terms of views on the ethics of disagreement in Islam, an explanation of the etiquette envisioned by Islam for all those engaged in discourse and intellectual dialogue, and he also exposes a higher number of principles and purposes of the Shariah which provide Muslims with perspectives far vaster than those afforded by pedantic debate over points of law and procedure or fine distinctions between conflicting theological arguments. Above all, he analyzes that what today is going in the world is totally a contrast trend to the teachings of Qur'an and Sunnah. After stressing the paramount duty of affirming the oneness of Allah (Tawhid), both the Qur'an and the Sunnah stress on one thing above all: the unity of Muslim Ummah.

The aim of this study was to explore the ways in which the main texts in Islam, Holy Qur'an and the Sunnah of the Prophet Mohammed (pbuh), contribute to understandings of oral health. The AHadith provide guidance for oral health-related behaviour but were written at a time when their symbolic meanings were perhaps vastly different to those of today. In gaining more insight into the ways Islamic HRB shape oral health-related practices and outcomes, if at all, we may be better placed to develop a more culturally sensitive and diverse dental public health and oral health promotion which takes into account religious dimensions, mediating factors, HRB and salutogenic mechanisms.

In Islam, religious directives regarding death are derived from the Quran and Islamic tradition, but there is a variety of death rituals and practices, lived by Muslims across contexts and geographies. This narrative study explored the dynamics of death and bereavement resulting from COVID-19 death among religious Muslims in Israel. Narrative interviews were conducted with 32 religious Muslims ages 73–85. Findings suggest several absent death rituals in COVID-19 deaths (i.e., the physical and spiritual purification of the body, the shrouding of the body, the funeral, and the will). Theoretically, this study linked death from COVID-19 with patient-centered care, highlighting disenfranchised grief due to the clash of health authority guidelines with religious death practices. Methodologically, this narrative study voices the perspectives of elder religious Muslims in Israel. Practically, this study suggests ways to implement the cultural perspective in COVID-19 deaths and enable a healthy bereavement process. [ABSTRACT FROM AUTHOR]

Was an Islamic identity, shared by the in-group members and distinct from other religious categorisations, operative already during the time of the Prophet Muḥammad (d. 632)? This article looks at surah 5 of the Qurʾān, titled al-Māʾida, as a locus where the discourse of 'the parting of the ways' might be found. If a reified group of Muslims, with their religion Islam, distinct from Jews and Christians, can be supposed to have existed during the time of the Prophet, it is in al-Māʾida where this should be the easiest to perceive, but, I argue, this is not the case. [ABSTRACT FROM AUTHOR]

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One of the traditions observed in pre-Islāmic Arab society (Jāhiliyya) was the practice of child sacrifice. This practice drew strong condemnation and opposition in various passages of the Qur'ān. The underlying impetus behind the Jāhiliyya Arabs (pre-Islāmic Arabs) to engage in such acts, especially the sacrifice of their daughters, finds its explanation in the phrase khashya imlāq, "fear of poverty," as stated in the applicable passages. Nonetheless, a careful examination of the narrations (riwāyāts) and passages pertaining to the subject reveals a fundamental relationship between the Arabs' custom of child sacrifice and their votive rituals. This paper aims to scrutinize this intricate relationship. It commences with the identification of the riwāyāts linked to the Jāhiliyya society's custom of presenting children as offerings to their deities. Subsequently, a comprehensive analysis will be presented on interpretations put forth by Muslim exegetes (mufassirūn) regarding Qur'ānic passages addressing the theme of child sacrifice. This paper argues that while the ostensible motivation for child sacrifice, particularly that of daughters, is often attributed to peniaphobia, an examination of the relevant passages, riwāyāts, and the exegetical interpretations leads to the conclusion that this practice is intertwined with the votive beliefs once held by the Jāhiliyya Arabs. Accordingly, it can be concluded that belief strongly influences the formation of customs and practices at the social and individual levels, even when forgotten over time. Thus, a notable example illustrates a close relationship between religion and culture. Moreover, the influence of religious motivation and beliefs in legitimizing brutal practices, such as the killing of a child, is highlighted. [ABSTRACT FROM AUTHOR]

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.

Climate change is a serious issue that we must face. It requires action that goes beyond just scientific methods and includes insights from religious teachings. The Holy Qur'an, which often mentions weather and climate, hasn't been fully explored by religious scholars in this area. These texts show weather as a sign of God's power, and as a way to show kindness or punishment. This study suggests a fresh examination of the Qur'an's climate-related stories, looking for links with past weather events and God's messages. It argues that Islamic principles could help us address the climate crisis and encourages religious scholars to apply these ideas to current environmental issues. By examining the Qur'an's descriptions of climate across different regions and times, we aim to connect ancient warnings with today's scientific understanding. The paper calls for a combined approach, where religious perspectives enhance scientific research, leading to a sustainable way of living.

The development of meaning occurs in all words in the world. This happens because humans interact with words from a language so that over time they will develop. These changes can be in the form of specializing a word, expanding a word, increasing the meaning of a word, decreasing the quality of a word, deleting the meaning of a word, or multiplying a meaning. This research focuses on library research by examining the word ta'lamun which is used in the verses of the Qur'an. From the verses of the Qur'an studied, it was found that the word ta'lamun experienced a development in the meaning of the word in terms of specialization of meaning, so that the meaning of ta'lamun has a meaning that adapts to the context of the sentence in which the word ta'lamun is located.

This essay indicates the main plans that should be studied when dealing with the works of Filip Ćorlukić in which he investigates the Qur’ān, whether he realizes this through the translation of the Islamic holy book within its Croatian language adaptation, or through comparing the Qur’ān with the Bible, Islam with Christianity, or , on the other hand, through Ćorlukić’s personal and unique studies of the Qur’ān. This essay focuses especially on Ćorlukić’s scientific experiments in which he reconciles „true“‘ science and „true“ religion, the texts of the Bible and the Qur’ān, the teachings of Judaism, Christianity and Islam, the positions of scientism and theism.

Few studies to-date have explored the intersection(s) of Islam and human sexuality. This paucity translates into poorly-equipped educators and clinicians who would otherwise be positioned to help young adults navigate contemporary Western culture(s). The qualitative investigation presented here engaged eight Muslim university students via key informant interviews. Principal topics covered included sexuality, religion, family, social media, friends, and culture(s). Thematic analyses followed an iterative data reduction method that was guided by a feminist lens, with particular attention to equity and power foci. Participants shared struggles and successes with integrating their Muslim identities in a Western world. They described how, by reinterpreting elements of the Quran and through self- and family- differentiation, it was (is) possible to embrace Islam in a manner that feels personally pious and sexually healthy. Research-, education-, and clinical- implications are presented in conclusion. [ABSTRACT FROM AUTHOR]

This article explores the history of the Türkenbeute manuscripts in Halle. The decades following the Ottoman defeat at Vienna in 1683 witnessed an influx into Central-Europe of Qur'ans, prayer books, Qur'anic commentaries, and legal compendia that had been looted from battlefields and conquered cities. Many such items found their way to Halle, where they came to stock the libraries attached to the complex of schools and the orphanage founded in 1698 by the Pietist theologian, August Hermann Francke (1663–1727). Following a sketch of the manuscripts' provenance, the article summarises the factors that encouraged the study of the 'Oriental' languages at Halle in the early eighteenth century. It then documents the work of two Pietist students of Arabic, Christian Benedict Michaelis (1680–1764) and Johann Heinrich Callenberg (1694–1760), in order to show how the spoils of war could be put to use to further the aspirations of scholarship. [ABSTRACT FROM AUTHOR]

The scriptural and cultural sources of moral authority within Islam beginning with the Koran are described and their regulations about homosexual behavior summarized. The body of works of literature and media in the social sciences and humanities dealing with issues related to being both an observant Muslim and identifying as LGBT created between the late nineteenth and the early twenty-first centuries is then reviewed. [ABSTRACT FROM AUTHOR]

Religious leaders have become a vital part of public health projects in developing countries like Tanzania. Development organisations seek them as implementers who can provide access to populations and amplify their messages. Yet, at least in Tanzania, the type of religious leaders (viongozi wa dini in Kiswahili) sought by these public health projects rarely exists in rural areas. Therefore, projects have to construct them through training programmes. The making of rural Muslim religious figures into project implementers entails 'misrecognition,' a process where their existing roles and identities as healers, marriage counsellors, and Quran teachers are pushed to the margins for the priorities of public health development organisations. Viongozi wa dini involved in health projects rarely correct their misrecognition, and at times capitalise on it. This dynamic suggests misrecognition can offer a productive space of various possibilities for rural Muslim religious figures. [ABSTRACT FROM AUTHOR]

In this study, the progression and importance of health knowledge is explored, projecting its future path. We do this by comparing the stages of evolution of the human cognitive system from birth to old age (inner intellect) with the stages of intellectual modalization in divine messengers (external intellect), as depicted in the stories of the prophets in the Holy Quran. This comparison aims to articulate the course of evolution, which includes sensory perception, apprehension, imaginalization, intellection, and intuition. Future medicine will consider the influence of spiritual factors (soul) in the form of human cognition and intention, as well as material effects (genes and biology). The seven medical domains of the future will encompass the field of 'sprito-epigenetico psychoneuro-endocrino-immuno-pharmacology'. This perspective emphasizes the need for a transcendent outlook in health and medicine. This study employed a library research method, including studies in medical journals from the last forty years. [ABSTRACT FROM AUTHOR]

Diverse actors, including foreign and national states, international agencies, donors, non-governmental organisations (NGOs), and private ventures, demand, fund, and implement anti-trafficking activities worldwide. Bissau-Guinean Quran schoolboys begging in Senegalese cities are defined as victims of child trafficking, and their teachers as traffickers. This article aims to explore the Quran teachers' understanding of begging and their response to being accused of child trafficking. It rests on data collected during anthropological fieldwork in Guinea-Bissau and Senegal since 2009, including interviews and participation in religious events. The Quran teachers, some of whom admit colleagues might exploit their students, highlight four aspects of begging: allowing poor populations economically to study the Quran; contributing to humbleness, humility, and empathy with underprivileged groups; redistributing resources across generations; and allowing the acquisition of knowledge, liberation, and power. They maintain that the NGOs are profiting from funds provided to "rescue" the students and act as real traffickers, and together with funders, they aim to eliminate Islam. Embedded in layers of coloniality, the Quran teachers keep their position as community leaders. Banning begging is bound to fail if the anti-trafficking NGOs ignore their understanding of meaningful suffering and begging, including the economic and religious aspects of alms-seeking and its reciprocal nature. [ABSTRACT FROM AUTHOR]

In this paper I describe the nature and scope of the concept 'sunna' in progressive Muslim thought. I argue that, unlike the hadith-based concept of sunna found in classical Islam, the concept of sunna in progressive Islam has strong affinities with how that concept was understood during the formative period of Islamic thought. In this respect, I show that the concept of sunna in progressive Islam operates within a broad contextualist and rationalist approach to Islamic theology and ethics, that it is a general ethico-behavioural embodied concept. It is not viewed as a source of Islamic belief, nor is it considered a form of unrecited revelation - although, for hermeneutical purposes, it exists in an organic and symbiotic relationship with the Qur'an. In the last section, I discuss several concrete implications this approach to the concept of sunna has in progressive Islam, doing away with many norms, values, and practices that have been associated with the concept in classical Islamic law/ethics, such as those pertaining to family and criminal law. With respect to this, I highlight how a progressive Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical Islamic theology and Islamic legal theory. [ABSTRACT FROM AUTHOR]

A Dār is a space that offers various courses and programmes that teach the Quran, the Hadith and the different branches of Islamic knowledge that derive from, and are in conversation with, both. The question this article intends to explore is: what is the Dār? It does so by looking at the temporal and geographic context the Dār exists in, and how it is situated historically, as well as its everyday rhythms. The vignettes presented throughout the article provide insight into the ways in which a space of knowledge can exist, teasing the bounds of structure, order and rigidity, allowing us to explore potential imaginaries to the ways we have experienced, and the ways we imagine, Islamic spaces of knowledge to be. [ABSTRACT FROM AUTHOR]

Summary: Water conservation is of particular importance for arid regions, including many Muslim-majority countries. With the added pressures of human population growth and expansion and global climate change, water conservation efforts are imperative to extending the life of current water supplies as well as to sourcing water treatment methods that are religiously congruent. We review Qur'anic verses that address water usage and conservation. We searched the English translations of the King Fahd Complex for the Printing of the Holy Qur'an and the King Saud University Electronic Moshaf Project for Qur'anic scripture related to water and water conservation. A total of 25 verses were found that related to creation, water usage for agriculture and food provision/production and as a common resource for humanity. Qur'anic scripture encourages gratitude for water and wise stewardship of this resource. Specific prohibitions against the reuse of water (e.g., treated water) were not found, and recent Islamic literature supports the use of cleansed greywater. Treated greywater may thus be an additional source for agricultural needs, thus reducing the stress placed on already limited water supplies. Water conservation falls within Qur'anic scripture. [ABSTRACT FROM AUTHOR]

Stylistics, a sub-discipline of applied linguistics, examines the aesthetic aspects of language style within texts, particularly literary ones. While it is often used to explore the linguistic beauty of the Quran, it is less frequently applied to Prophetic Hadith texts. This study aims to analyse Hadiths that contain conversations between the Prophet and his companions, known as the Qauli Hiwari-type, related to exemplary practices (Afdhal al-‘amal), in Sahih Bukhari. Textual analysis was applied using phonosemantic analysis to examine letter combinations in words and ascertain their meanings related to these practices. The findings reveal five exemplary practices in the Prophet's Hadiths as narrated in Sahih Bukhari, hierarchically arranged to reflect their significance: belief in Allah SWT and His Messenger, and performing prayers punctually, which are fundamental to Islam, followed by kindness to parents, Jihad fi Sabillillah, and performing Hajj Mabrur, subject to individual limitations and capacities. This study demonstrates that phonosemantic stylistics can effectively analyze the linguistic style of religious texts, particularly in discerning meanings embedded in letter combinations, and shows that Hadith texts can be examined through stylistics with appropriate guidelines. These findings contribute to a deeper understanding of the linguistic nuances and religious teachings within the Hadiths of Sahih Bukhari. [ABSTRACT FROM AUTHOR]

This article examines the roles and representations of dogs in Islam by focusing on their place in four manifestations of the Islamic tradition: the Quran, Islamic jurisprudence, Muḥammad al-Damīrī's The Great Life of Animals , and Sufism. Whereas many Muslims and non-Muslims alike believe that dogs have a low status in Islam, these four sources offer an abundance of positive material about the canine that challenges this view. They also reveal that Muslim scholars have debated much of the contentious material concerning dogs, often forming opinions in response to it that are favorable to the creature. Paying greater attention to the nuances and complexity of the discourses on dogs and their images within the Islamic tradition can help improve understanding of dogs therein and inspire dog-friendly attitudes among modern Muslims. [ABSTRACT FROM AUTHOR]

This article discusses the importance of synergizing the three types of human intelligence, namely spiritual, emotional and intellectual intelligence, through the perspective of revelation. According to the Quran, humans were created with hearing, sight and conscience as a means to understand and manage themselves in a balanced manner. Spiritual intelligence is related to the human ability to establish a close relationship with the Creator, emotional intelligence is related to the ability to manage emotions and empathize, and intellectual intelligence is related to the ability to think critically, creatively, and innovatively. The research approach in this study will use a qualitative approach with a library research method. Where this research wants to explore and understand the concept and perspective of revelation in synergizing spiritual, emotional, and intellectual intelligence. The data analysis technique in this research is content analysis where the process is to analyze the content and meaning of the data sources collected, then interpretation and synthesis, namely by understanding, interpreting, and synthesizing information from various sources to build a comprehensive understanding. The results show that the current phenomenon shows that many people only develop one aspect of intelligence, resulting in an imbalance. Individuals who only focus on developing intellectual intelligence tend to become rigid, self-centered, and insensitive. Conversely, individuals who only develop spiritual and emotional intelligence tend to be less able to think critically and face life's challenges effectively. Therefore, this article emphasizes the importance of synergizing the three aspects of intelligence through the perspective of revelation so that humans can achieve true blessings and happiness in life and carry out their functions and responsibilities as caliphs on earth.

The sources shaping a moral theory range from “reason” to “societal command” to “religious texts.” The prominence and relationship between these sources is contingent upon the ethicists’ approaches and inquiries. Although Kant’s proposition of “pure reason” as a source of moral obligation marks a significant turning point in the field of ethics, scholars like Søren Aabye Kierkegaard argue for a divine command law of ethics, where religious texts become an inevitable source complementing individual ethical choices. This essay explores the intersection of religious texts and reasoning—the fusion between heteronomy and autonomy as sources of morality. It analyzes Muḥammad ʿAbd Allāh Drāz’s “Moral Obligation” as a categorical imperative within moral theories and his incorporation of Western scholars such as Immanuel Kant and Henri Bergson into his work, among others. The discussion features a significant episode of Muslim intellectual engagement with Western scholarship and its impact on understanding morality in the Qurʾān. The study shows that Drāz’s La Morale du Koran adapts certain Western ethical theories and reinterprets specific Qurʾanic passages, creating a new synthesis: an integration of knowledge.

I thank AJIS for recently reviewing my monograph Women and Gender in the Qur’an (Oxford University Press, 2020) and thank Zainab Bint Younus of MuslimMatters.org for taking the time to review the work. I must, however, take issue with the reviewer’s line of critique. As an academic exercise, Women and Gender in the Qur’an offers a reading of the scripture that investigates intra-textual coherence through philological and structural methods. To miss this point is to miss the theoretical foundation of the project. The book does not purport to analyze hadith corpuses or the tafsīr tradition writ large, and I do not attempt to systematically analyze other early Muslim representations of female figures. In constructing a book-length work, a scholar must discern how to narrow the source material to an appropriate scope. In seeing that no previous scholar had produced an intra-textual reading that examines all Qur’anic verses involving female figures, this is where I contributed. The justifications for my scope and methodological focus are included in the book but are unfortunately not presented clearly in the review.

Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen Armstrong, using the principles and characteristics of the phenomenological approach, has studied the myth in religions, especially in Islam and the Qurʾān. She considers all the events mentioned in the holy books of the three Abrahamic monotheistic religions to be myths, although there may be historical events behind them, but over centuries this historical event has become the source of religious inspiration and the center of religious spirituality. To transform and enter the lives and hearts of believing and worshiping generations, it must be recreated in the form of a myth along with actions and rituals. Karen Armstrong is a British author and commentator who has written many works in the field of Islam and the Quran. The comparative and phenomenological approach to religion is one of the main characteristics of her works. Like other mythologists, she introduces myth as an event that once happened in some way, but at the same time always happens. According to her, an event should be freed from the shackles of a certain period and enter the lives of contemporary worshipers, because otherwise it will remain a unique and unrepeatable event, or a strange historical event that does not connect with the lives of others. In other words, the key point of the view of this group of orientalists about the relationship between myth and historical event can be summarized in the following sentence: "As long as a historical event has not become a myth, it cannot become a source of religious inspiration." As the title and content of this research indicate, the subject matter pertains to Karen Armstrong's phenomenological approach to Quranic narratives and their relationship to the concept of myth. The research aims to not only compare her perspective with the methodological principles of phenomenology but also to critically evaluate it. Previous studies on this topic can be broadly divided into two categories: Western studies on myth in the Quran and Islamic studies that critique Western scholars' views on this issue. The research in the first category constitutes the primary sources for this research, along with other critical studies among the various critiques offered by Muslim scholars; the contextual approach employed by Western scholars has received particular attention. This approach has been extensively discussed by scholars such as Angelika Neuwirth in the Encyclopedia of the Quran. In response, several articles have been written critiquing and examining this perspective. But the analysis of Armstrong's point of view based on phenomenological approach is a subject that has been rarely discussed and this research can be considered one of the initial critical studies in this regard. In contrast to Western scholars, Muslim scholars and exegetes have primarily focused on the concept of "Asāṭīr al-Awwalīn" (اساطیر الاولین) when addressing the issue of myth in the Quran. They have sought to explain this concept within the Quranic framework. The majority of Muslim exegetes define Asāṭīr as the writings of the ancients about their own lives, including their history, speeches, stories, and events. Fakhr al-Dīn al-Rāzī (d. 1209 CE) identifies this definition as the view held by the majority of exegetes. However, what is studied under the title of myth in the western Qurʾānic studies has other criteria and indicators that are determined by contextual and phenomenological approaches. Using library sources and descriptive-analytical method, this article aims to examine Armstrong's view of myth in the Quran by emphasizing the methodological principles of the phenomenological approach and evaluate it in the form of a case study. The principle of autonomy or independence, which expresses the uniqueness of the realm of the sacred and its experience, is one of the most important methodological principles of the phenomenological approach. Emphasizing this principle, Armstrong considers the language and realm of the Qurʾān to be different from the language and realm of experimental and social affairs, and this is where she finds her way to mythological or symbolic language. Relying on the comparative method, which is one of the methodological principles of the phenomenological approach, Armstrong compares Islam and Christianity and, in this way, pays attention to the character of Jesus and the mythological issues created by Paul. She tries to present a view similar to her own view of Christianity by presenting three introductions: The Prophet being the successor of Christ, the Qurʾān's non-opposition to myth and the moral function of the stories of the Qurʾān. In this way, the Quran, by presenting a mythological image of the Prophet of Islam and other prophets, tries to bring these characters out of the confinement of those times and places and repeat them for all ages. In addition to the criticisms that were expressed regarding the symbolic nature of the language of the Quran and the effectiveness of a belief in the lives of believers as a criterion of truth, Armstrong's comparison between the Prophet of Islam and the Jesus has been criticized.

This study describes the eradication of Qur'anic illiteracy through Imla' in Arabic Language Education Students. The type of research in this paper is descriptive qualitative research. Data collection techniques are carried out by means of participant observation and in-depth interviews, documentation, and material research which aims to determine the authenticity of the material and investigate it. The results of this study are that there are still student errors in writing Al-Qur'an verses due to difficulties in connecting words and lack of nahwu dah Sharaf. Therefore, it is necessary to pay attention to the rules of writing in order to avoid errors in writing. Eradicating Qur'anic illiteracy through imla' is so that students can maintain the writing of the Qur'an, especially for memorizers of the Qur'an, not only being able to read or memorize properly and correctly but also having to write these verses according to the rules of writing. As Muslims, we must be able to maintain the sanctity of the Qur'an including from errors in writing the Qur'an in order to reduce the level of illiteracy in the Qur'an

All religions should develop convincing responses to emerging bioethical problems stemming from medical and technological advancements. Additionally, believers need to know their faiths' interpretations of bioethical issues to be able to make medical decisions in line with their religious values. Therefore, Islamic bioethics should provide Muslims with conclusive and credible answers regarding newly rising problems in health care by revisiting the religious norms and decrees. However, the diversity in the Islamic denominations, the traditionalist aspect of the Sunni jurisprudence demanding strict compliance with the scriptural texts, the lack of unanimously accepted authority, and the limited number of academic works in Islamic bioethics (at least in English) complicate exploring new standards or rules for new ethical matters. In this view, the present paper aims to delineate two primary Islamic theological schools and propose al-Ghazali's maslaha as a general framework to analyze bioethical issues in the Sunni tradition. Maslaha allows exercising discretion in light of the protection of five fundamental values: religion, life, reason, lineage, and property. Maslaha has the potential to enable Sunni Muslims to appraise contemporary ethical questions, concerns, and dilemmas through an Islamic view and make more autonomous decisions by having religious guidelines. [ABSTRACT FROM AUTHOR]

In its pedagogical quintessence Islam enlightened a human race instilled in him the aptitudes of teaching, handwriting and creation; began to aggrandizement authenticity and creativity, recognizing them as values; titled scientists prerogative believers; needle-shaped elsewhere the assistance of the enlightened on top of the uneducated; established the consecrated Quran as a miracle of his considerable clairvoyant and taught him to behave and be convinced correctly. Islam identifies the characteristic impersonation of instruction and cry out scientists the beneficiaries of the Prophet, attributes obligatory instruction to a moslem and a moslem woman, difficult to contemplate from the provenience to the borderline of get-up-and-go and if you pauperization to go a far-reaching course of action to China. Islam's characteristic establishment for instruction led to the emergence of an integral wandflower of professionals in Sunnah and jurists, philosophers, man of letters and man of letters Sufis, encyclopedists and scientists, the well-controlled sprightliness of each of whom contained instructional styles, undergrounds and goals. Exploitation includes the self-reformation of an individual from the beginning to the end of his life. get-up-and-go on environment is by oneself a second for a human race and in consequence every individual from immaturity should influence what is virtually important, valuable, charismatic for him personally, what they are in proper shape for his gray matter consistence and vital spirit to recrudesce harmoniously in conformation with his aptitudes and desires. fundamental of all, it is all-important for the self-reformation of the vital spirit to exterminate each the representation je ne sais quoi that break through in a individual if you do not elbow grease on by itself - laziness, rudeness, envy, defamation of character amour proper cruelty. [ABSTRACT FROM AUTHOR]

The Holy Qur'an is the last divine book and the last link in the chain of revelation. Sent for the guidance of mankind, the Qur'an aims at the salvation of its interlocutors in this world and the Hereafter. The last divine book was completed gradually over a period of twenty-three years. The verses and sūrahs were dictated by the Prophet (PBUH) to the scribes of revelation and the verses to be inserted between which verses of which sūrah were notified. In the meantime, the names of many surahs were specified and the Holy Qur'an took its final form with 114 surahs. As the Holy Qur'an has names, these suras also have names. In this context, some surahs have one name, some have two names, and some have more than one name. In this study, although subjective, six criteria were determined. These criteria are the first verses or word of the surah, a concise or strange word it contains, hurûf-u muqattaas, an important subject described in the surah or the main subject of the surah, a place mentioned in the surah or a special name. From this point of view, under which criterion 114 suras should be categorised is an issue that needs to be resolved. At the point of resolving this issue, it is of great importance to determine which criterion or criteria are taken as basis in the naming of suras. Due to its importance, in this study, the suras were categorised by classifying them under the determined criteria. As a result of this categorisation, it was determined which surah should be examined under which title. The aim of this study is to examine the sample suras within the framework of these criteria, which constitute the basis for the naming of the suras, and to draw attention to the criteria within which other suras should be evaluated. Literature review method is used in the article. In order to expand the study, some surahs were chosen as focal points, classical and modern tafsirs, works written on Ulûm al-Qur'an, history of tafsir and tafsir methodology books were scanned. In addition, other studies related to the subject have also been examined. The subject was explained in the light of the findings obtained as a result of the scanning. The research covers the explanation of issues such as the criteria taken as basis in the naming of the suras and for which suras these criteria are the main criteria. As a result of the study, it has been tried to determine which criteria are taken as basis when naming suras, how these criteria are used and which sura should be classified under which criterion. [ABSTRACT FROM AUTHOR]

How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in Mandatory Palestine rather than dismissing it. This article examines Hebrew interpretation of various passages from the Quran that produced an understanding of the Quran that advanced Zionist ideals, including the nationalization of contested religious sites and the consolidation of the indigeneity of Jews in the East. Isaac Yahuda's Hebrew commentary on the Quran challenged his Arab Jewishness in such a divisive nationalist atmosphere in Mandate Palestine. His hybrid background and dynamic connections with both Jews and Arabs enabled him to navigate these turbulent times by invoking the Quran, demonstrating respect for it, and at the same time challenging the understanding of his contemporary Muslims while utilizing German Jewish scholarship on the origins of Islam. [ABSTRACT FROM AUTHOR]

The search for knowledge has been central to the Islamic tradition from its inception in the Quran and the sayings of the Prophet Muhammad (aḥādīth). The injunctions to obtain knowledge and contemplate the signs of God in all things undergird a culture of ultimate questions in which there was an underlying epistemic unity among all fields of knowledge, from the religious sciences to the intellectual sciences to the natural sciences. Having lost sight of the underlying metaphysic that provides this epistemic unity, many thinkers in the modern period read the classical Islamic texts independently of the cognitive cartography and hierarchy of which they are a part. This approach leads to further misunderstandings and thus to a sense of hermeneutical gloom and epistemic subordination characteristic of coloniality. Postcolonial theory provides effective tools for diagnosing the process by which this epistemic erosion produces ideologically and epistemically conscripted subjects. But as it, too, arises from within a secular frame, it is only by understanding the cognitive cartography of the sciences within Islam that epistemic confidence and sovereignty can be reinstated. [ABSTRACT FROM AUTHOR]

The Qur'an prohibits the use of intoxicants such as alcohol. However, the use of psychedelics falls somewhere in between social acceptance and outright prohibition among Muslim communities. Due to the cultural and religious stigma associated with the use of psychedelics among Muslims, it is difficult to encourage Muslim participation in psychedelic research and therapy, despite the increasing need to include diverse ethnic and religious groups in such endeavours. To pave the way in this regard, the present study explores the historical as well as the current perspective on the use of plant medicine in Muslim communities and cultures, specifically focusing on Sufism, a mystical branch of Islam, to shed light on the cultural considerations involved in employing psychedelic-assisted therapy with this population. Included are some history of plant medicine in Sufi rituals and cultural perceptions of the psychedelic plant Peganum harmala. Finally, the relevance of psychedelic-assisted therapy for Muslim women, in particular, to alleviate trauma resulting from a history of mistreatment, neglect, and discrimination in Western countries is discussed. [ABSTRACT FROM AUTHOR]

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The current global Muslim community is facing new challenges amidst the remnants of historical colonisation, sectarianism, and current geopolitical, economic and social realities. Despite these challenges, Muslim communities in general have been consistent in preserving the religious precepts derived from the primary sources of Al-Quran and Al-Sunnah, which form the foundation of the Islamic identity. Although widely underemphasised, futures thinking is deeply ingrained in the precepts of Islamic thought since the time of Prophet Muhammad (pbuh), which unbeknownst to many, has indubitably shaped the transformation not only in Muslim communities, but has also influenced global shifts in civilisation from multifarious aspects, for example, science and technology, arts, governance and social justice. This paper seeks to illustrate the significance of Islamic futures thinking as a foundation for progress in Muslim communities, by applying the qualitative methods of content analysis and engagements in focus group discussions. To this end, the study analyses data obtained from the exploration of Islamic texts, traditions and literatures on the Islamic perspectives of futures thinking. This paper advances the proposition that futures thinking has a profound basis in Islam due to the universal nature of the Islamic concepts of knowledge, the methods of addressing gradual and imminent change, its constant inspirations towards excellence and a justly balanced society, as well as Islamic ethics in foresight. Findings of this study highlight the importance of futures thinking as a capacity that must be developed in the Muslim world as part of the process towards long term social transformation. [ABSTRACT FROM AUTHOR]

Al-Thaqalayn, an Islamic term denoting the Quran and the Ahl al-Bayt, is a fundamental resource for comprehending Islamic teachings and teachings. Extensive research has been devoted to Hadiths that pertain to al-Thaqalayn within the Islamic tradition. This article presents an analysis of the Hadith of al-Thaqalayn, focusing on examining and validating the Sanad and Matan traditions associated with al-Thaqalayn to determine their authenticity and reliability. The takhrij technique entails scrutinizing the text of Hadith al-Thaqalayn by focusing on the passages that are infrequently employed. The findings indicate that the Sanad (chain of narrators) of the Hadith of al-Thaqalayn is classified as Dha'īf (weak) due to the presence of narrators who engage in tables (concealing the identity of their sources) and others who have been deemed unreliable. Upon examining the content of the Hadith, it becomes evident that Hadith al-Thaqalayn is in harmony with the Quran, does not conflict with the more authoritative Hadith, is based on rational thinking, and possesses a framework that accurately conveys the teachings of the Prophet. [ABSTRACT FROM AUTHOR]

Islam is a complete universal and comprehensive religion, it has made human life a topic of discussion and has given complete guidance on it whether it is related to politics or the formulation and implementation of laws, to economy or to society, to knowledge or to the welfare of human life, to a ruler or to his subjects, there is complete guidance of religion in every aspect. In view of this importance, our forefathers not only acquired the knowledge of the religion of Islam but as the true heirs of it, its publication enriched the people's moralities. Among the responsibilities of the Prophet Muhammad, are the recitation of verses, the teaching of the Book and wisdom and self-preservation which we refer to as character building and moral development. Self-purification means the building of personality, then it has a fundamental importance in the stability of the Ummah because the Muslim Ummah is a special collective, so only special people can be effective in its formation and these special people can be the same those who have purified themselves. It is the responsibility of the Muslim Ummah to maintain the system of self-purification. Islamic scholars, reformers and thinkers took up the task of reforming thoughts, teaching and training, teaching Book and wisdom and Sufis took the responsibility of purifying and training people. There is one such person in the subcontinent who is remembered by the name of Ahmad Yar Khān Naimi, who wrote a commentary on the Qur'an under the name of Tafsir Naimi and wrote it in a mystical style which is unique in terms of its style. In this article, the various incidents of Prophet Muses and Bni Israel have been discussed in the view of the mystical style of Tafseer Näimi. [ABSTRACT FROM AUTHOR]

Islam is a complete code of life which contains guidance for all aspects of life up to the living world. The main sources of Islam are Quran and Sunnah. If a clear solution to a problem is not found in the Qur'an and Sunnah, then its solution is deduced from the breadth and depth of the Qur'an and Sunnah in the light of Qiyas Ijtihad and the principles and rules of general rules. During the prophethood of Allah's last Messenger (ص), the issues in which revelation was not revealed. They used to do ijtihad among them. In the same way, he ص also trained the companions in ijtihad, after the death of ص, this process of ijtihad was organized at the state and national level during the reign of the Rashidun Caliphs. Due to the expansion of the Islamic Empire during the period of the Tabi'in campaign, new problems emerged and the need and importance of ijtihad increased in daily life matters. Taba ta Bain and in the era of Imam Arba'ah, due to the interaction and mixing of Muslim Arabs with other nations, the complications in mutual affairs increased, the scholars formulated permanent rules and in their light, the process of ijtihad until its peak. delivered Many schools of thought came into existence and the imams of each school of thought wrote down their rules and principles. Thus, a huge body of knowledge came into existence in the name of Islamic jurisprudence, in which no doubt Shariah guidance was issued on millions of problems of life. [ABSTRACT FROM AUTHOR]

Islam was an important factor in the decolonisation of Muslim countries from European colonial rule during the 19th and 20th centuries. However, Muslims are among the migrant-settler populations of Australia, Canada, the United States, and other British colonial states that continue to dispossess and disenfranchise Indigenous populations. This article contributes to the debate on "decolonising Islam". It contends that covenants with God and between people in Islam's pre-eminent sources, the Qur'an and sunnah, are antithetical to colonialism and reinforce a praxis-orientated decolonial–Islamic agenda. This article focuses on three aspects of decolonisation, addressing: (1) supremacist ideology; (2) human existence and coexistence; and (3) claims of entitlement. Using Australia as the primary case study, it examines Islamic obligations towards Indigenous peoples in settler-colonial states, emphasising the potential of covenants to promote mutual recognition and dialogue towards redressing injustices and building respectful coexistence. [ABSTRACT FROM AUTHOR]