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Tolerance as a moral and behavioral virtue position is in Islamic Thoughts. The Holy Qur'ān pays special attention to tolerance in dealing with others, such as religious and racial minorities, and the topic is mentioned as one of the missions of the holy prophets. The present study was a review of original Islamic literature, especially the Holy Qur'ān and Sunnah, to explain the scope and limitations of tolerance in Islam. In explicit verses of the Qur'ān and many narrations from the Imams, the peaceful life of Muslims with followers of other religions is emphasized. However, some conditions are mentioned for it. [ABSTRACT FROM AUTHOR]

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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]

A strong case can be made that the concept of naskh, "abrogation" or "annulment", was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton's Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur'an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang's Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, 1996; also in Adang and Schmidtke's Polemics (Muslim-Jewish) in Encyclopedia of Jews in the Islamic World, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on naskh written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author. [ABSTRACT FROM AUTHOR]

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]

The discourse on Islamic constitutional law is consistently captivating and remains relevant for discussion. Islam, as a religion of mercy for all creation, takes the Quran and Hadith as its primary guidance without providing a specific qath'i (definite) pattern for formulating a state. Nonetheless, Islam has presented several general principles that can serve as the foundation and align with the objectives of Sharia in shaping a system of governance. This includes principles of justice (al-adalah), equality before the law (musawah), democratic consultation (as-syura), and the upholding of human rights and freedoms (al-hurriyah). This research aims to describe the principles of Islamic constitutional law while examining the characteristics of laws that can be implemented for Islamic societies as per the developments toward the era 5.0. Utilizing a qualitative research approach based on both digital and classical literature sources rooted in Islamic teachings (turats), this study formulates that the ideal Islamic constitutional law in the era 5.0, after adhering to its principles, should be dynamic, humanistic, and substantial. This assertion is substantiated by several laws that have been implemented, particularly in Indonesia, significantly contributing to the creation of harmony and tranquillity among its diverse population. [ABSTRACT FROM AUTHOR]

Modern scholarly literature often presents classical Islamic theology treating the speech of God (kalām Allāh) and the Koran as synonyms. Moreover, the discussion on the nature of the Koran/God's speech is portrayed as having to do with the question of whether or not the Koran was created. However, I suggest that this was only a fraction of the issues debated. Classical and post-classical Muslim scholars put forward multifaceted and sophisticated theories on the natures of divine discourse and the Koran. Many, if not most, deemed the speech of God and the Koran to be separate concepts. This article analyses the Safavid-era Iranian philosopher and theologian Mullā Ṣadrā (d. c.1045/1635) with regard to his views on the ontological and theological status of divine speech and the scripture(s), with particular emphasis on his magnum opus the Four Journeys. I trace some of Mullā Ṣadrā's sources regarding this issue and endeavor to pinpoint the original ideas he is putting forward. [ABSTRACT FROM AUTHOR]

As the first installment in a three‐part series on the Qurʾān and science, this article begins with the author's personal and scholarly experiences to demonstrate the importance of the twin trends of Qurʾānic scientific interpretation and Qurʾānic scientific miraculousness, including how both serve as Muslims theological tools. It then touches upon the close relationship between theology and scientific knowledge in the history of Islam. The main focus concerns how science is situated and defined in Islamic literature, with particular references to traditional Muslim commentaries and treatises. It also concerns the way Muslim exegetical figures and traditionalists are encouraged or discouraged from taking science into account based on the Qurʾān and prophetic traditions. [ABSTRACT FROM AUTHOR]

This article focuses on aspects of moderation, humanism, and non-sectarianism in Ahmad Dahlan’s thoughts and movements (1869–1923 AD) in Islamic education. The method of this article is qualitative with a textual approach and is the result of library research sourced from literature written by Dahlan’s students and scholars of Islamic studies, both classical and contemporary. Based on a moderate understanding extracted from the Quran, hadith, and some scholars’ understanding, Dahlan is more suitable to be categorised as a moderate-humanist or middle Salafism figure rather than being categorised as a puritan-fundamentalist or right-wing Salafism figure as misunderstood by some, because of his thoughts and movements in the Islamic education, religious, social, economic, and political fields are more moderate, nonviolent, open, and visionary humanists than contemporary reformers in the country, so that their thoughts and movements inspire philanthropic actions in the Islamic education, social, economic, and politic fields that are far from radicalism and terrorism, and contrary to the modernist group’s thoughts and movements that exist today, especially with puritan-fundamentalist groups. [ABSTRACT FROM AUTHOR]

Measurements play a significant role in the scientific investigation of religious phenomena. The study of religion, in general, has attracted considerable attention from academia and literature. The aim of this study was to conduct a systematic analysis of the literature regarding scales that have been developed for measuring variables with Islamic relevance and importance, having a theoretical framework embedded in the primary sources of Islamic literature (the Quran and hadith) and validated on Muslim samples. Six well-known databases were selected—ScienceDirect, Web of Science, Springer, Taylor & Francis, Emerald Insight, and Google Scholar—to conduct an in-depth search of existing literature on the topic. Results revealed three broad concepts that have been the focus of measurement: religiosity, spirituality, and morality. Based on our analysis, it can be suggested that although there has been an increase in measuring Islamic religiousness in recent years, there is scope for improvement. This analytical review can be a valuable resource for researchers interested in selecting a valid and trustworthy scale that meets the criteria of their study settings. [ABSTRACT FROM AUTHOR]

The first centuries of Islamic history have witnessed many theological debates. The sectarian groups of that time have used the Qur'anic text and the traditions in order to support their ideas. Therefore the Qur'anic text became a field of controversial debates among the theologians of Islam. Being among the forerunner savants of Islam, Muhammad b. Jarîr al-Tabarî (d. 310/923), also handled the main theological debates of the first three centuries of Islam in his commentary called Jâmi' al-bayân 'an ta 'wTl ây al-Qur'ân. al-Tabarî, mostly, presents the theological debates among the Islamic sectarian groups without mentioning the proper names of the persons or the sects to whom the related theological views belong to. He usually uses anonymous expressions such as 'some researchers', 'some exegetes', and so on instead of giving proper names of the sectarian groups or the personalities. Therefore, in this article, the proper names of personalities and sectarian groups alluded to by al-Tabarî under anonymous expressions will be brought to light relying mainly on the Islamic literature. As a common method of his commentary al-Tabarî, mostly transmits traditions related to the theological debates he deals with, nevertheless he sometimes does not supply any tradition regarding the disputed theological topics. In this study, only the isnâds of the traditions quoted by al-Tabarî will be provided, whereas every supported view will be briefly summarised. Here we will not handle all the anonymous expressions related to the theological debates, but we will sum up some controversial theological issues regarding the acts of human and the hereafter life such as beatific vision, the definition of faith, free will, the creation of human acts, and so on. [ABSTRACT FROM AUTHOR]

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This article discusses the synchronisation of Persuratan Baru's idea on the role and position of stories in literature to Islam. Persuratan Baru (PB) is a literary notion proposed by Mohd. Affandi Hassan as an alternative to resolve the confusion of knowledge in modern Malay literature. To this end, PB upholds Islam particularly its core doctrine Tawhid as its conceptual framework which recognises the Qur'an and Prophetic Sunnah as legitimate sources of knowledge. Among the major ideas of PB is "Ilmu-Cerita" (Knowledge-Story) which prioritises "Ilmu" (Knowledge) and subordinates "Cerita" (Story) to "Ilmu." More important is Affandi Hassan's statement that his idea of "Ilmu-Cerita" is indeed Islamic as it is inspired by the Qur'an. No critical research has examined the synchronisation of PB idea and "Ilmu-Cerita" to Islam. This article is structured to achieve two objectives. Firstly, to discuss PB's idea on "Ilmu-Cerita" as expounded by Affandi Hassan in his writings. Secondly, to examine the synchronisation of the idea to Islam by referring to authoritative (mu'tabar) Arabic commentaries of the Qur'an. This study applies a textual analysis approach that outlines two levels of reading procedure, i.e., descriptive reading and analytical reading. The study reveals that in PB's perspective the aim of literary writing is to convey ilmu (knowledge), and therefore cerita (story) functions as a tool in conveying knowledge. Close reading on the mu'tabar Arabic commentaries of the Qur'an reveals that stories in the Qur'an seek to convey knowledge, i.e., good lessons that benefit mankind in everyday life. In this context that stories in the Islamic perspective serve as a tool to convey knowledge. With this understanding, PB's idea of "Knowledge-Story" is found in synchronisation with the teaching of Islam. [ABSTRACT FROM AUTHOR]

In the hijri VI. century books were written in different disciplines of Islamic sciences. The number of poems written in this field has gradually increased. Likewise, the tradition of producing poetic texts is seen as a rich literature to facilitate teaching activities in the field of rasm al-mushaf. As a matter of fact, many works in the history of Islamic education have been memorized with the assumption that memorization is a part of education. One of the important ones in this poetry literature is Ebu Muhammed Kasım b. Firruh al-Shatıbi's (ö. 590/1194) 'Akeelah al-atrab al-kasaid fi esne'l-mekasıd. Hz. Osman period istinsah activities are very important in terms of rasm al-mushaf. Many works, especially 'Akeelah al-atrab al-kasaid, reveal this situation. 'Akeelah al-atrab al-kasaid is one of the works carried out to convey the words of Qur'an to the present day in terms of both its vocalization and writing. The formation of an important tradition of commentary on this work shows that this work deserves to be examined. In this study, 'Akeelah al-atrab al-kasaid, which is written on the vocalization and writing of the text of Qur'an and memorized around a part of the teaching processes carried out for the science of rasm al-mushaf, will be examined. In this context, al-Mukni' fi resmi mesahif al-emsar, which was written by Ebu Amr Dani because it is the main basis of the work, will also be emphasized. In addition, the annotations of 'Akeelah al-atrab al-kasaid, which are obligatory to be consulted, will be briefly introduced. [ABSTRACT FROM AUTHOR]

Normally, two types of letters are described. One type is called the meaningful letters and the other is the constituent letters. The study of meaningful letters is a significant aspect among other aspects of the Arabic language. Due to the vital importance of meaningful letters, the scholars of Syntax, Quranic studies and Islamic jurisprudence gave them a considerable share in their publications in the preliminary period. The meaningful letters are used for different meanings according to the context through which new meanings of the text are revealed. The writers of the Quranic studies in the preliminary period, considering the importance of meaningful letters decided obligatory the acquaintance with the knowledge of these letters and their appropriate use at a suitable place. So that the interpretation of the Quran may be done by keeping in view the discipline of the Holy Quran. One of the most important kinds of meaningful letters is conjunctions. The knowledge of the conjunctions is much important for the precise comprehension of the interpretation of the Holy Quran. So precise meaning must be derived and errors may be omitted by knowing the use of the conjunctions by their context. The objective of this research is to know the conjunctions and to recognize their effects on translation and interpretation. [ABSTRACT FROM AUTHOR]

There is a broad discussion concerning the importance of the self (nafas) in Islamic ethics. This discussion is based upon the primary sources of Islam, the scripture, and Sunnah. However, the idea of the human heart (Qalb) is not so widely discussed, which is considered integral to the self. This idea needs further exploration concerning its relationship to ethics. Ethics is an essential part of the Islamic worldview, and the measure of authentic, ethical behavior is intentionality which is an attribute of the heart. The Islamic sources assert that the ethical agent must possess a 'sound heart' that is free of vices and which, by belief, Iman, provides strength and motivation for good actions. Therefore, proper ethical behavior emanates from the heart. The critical point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, a Muslim is responsible for safeguarding his heart from temptations and vices. The hearts can experience sickness and hardness through repeatedly sinning. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the heart's purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help make ethical decisions. [ABSTRACT FROM AUTHOR]

This research article delves into the significance of understanding the accurate interpretation of the sacred scripture, the Qur'an, as a religious priority for Muslims. It asserts that it might be an obligatory duty for Islamic scholars to exhibit a profound knowledge of this revered text. The study begins by introducing key terminologies, including Quranic revelation (Wahy), its exegesis (tafsir), and Qur'anic interpretation (ta'wil). These technical terms are elucidated to facilitate a straightforward comparison between the methodologies employed in the fields of tafsir (Qur'anic commentary) and fiqh (Islamic jurisprudence) for interpreting the Qur'an. The research comprehensively investigates the subject matter and the aforementioned terms by employing an analytical approach. To ensure the rigor of the research, various documented materials such as books, journal articles, and manuscripts related to the field of Qur'anic science and its interpretation have been consulted. This study aims to contribute to a deeper understanding of the importance of interpreting the Qur'an accurately and the methods employed in its interpretation within the context of Islamic scholarship. [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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 Revue Académique des Études Sociales et Humaines is the property of Hassif Benbouali University of Chlef 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.)

Quality is a phenomenon whose existence dates back to the first period of human history. Before the industrial revolution, quality was realized through mutual interaction between the person producing the service or the product and the customer. Customer's satisfaction was an important factor in determining the quality. In the development of quality, which had many different and simple applications in the past, a new era started with the industrial revolution, and new developments occurred in the principles, visibility, and applications of quality. In this period, with an increase in products and services, the masters working in production started to work in the background, and the direct contact between the producer and the customer was weakened and even disappeared. As a result of this, employers offering products and services developed new systems such as inspection, statistical quality control, and total quality management to ensure quality. Quality has reached its current form with total quality management. Studies in this field continue to expand and increase in many areas such as education and health. The understanding of quality has spread throughout the world with the development of communication and transportation facilities and the spread of global trade, and eventually, it has come to a position that affects many societies, including Muslims. Muslims, who have trained many important philosophers and scientists in many fields throughout history, also established many major and developed states and pioneered many areas of life. At this point, the fact that Muslims are at the center of important progress and developments in every field in a period and environment where there is no modern understanding of quality necessitates investigating the motivation behind this situation. Likewise, it makes it necessary to answer the questions; "Do the issues known as quality principles take place in the set of rules and principles brought by Islam?", "To what extent are the principles of quality compatible with the principles of Islam?" For this reason, in this study, it is aimed to examine the quality, its principles, and their development processes, to evaluate them within the framework of Islamic principles, and to determine the perspective of Islam on this issue. The study is limited to the evaluation of the planning, implementation, control, and precautionary phases of the Plan-do-check-act cycle (PDCA cycle), which focus on quality, customer orientation, the leadership of the senior management, continuous improvement, and its mechanism. Unlike previous studies, it is thought that the study, which is evaluated in terms of Islamic principles based on the principles of total quality management, will contribute to the literature with this dimension. Moreover, it is thought that it will support the awareness of quality principles that contributed to the advancements made by Muslims in many fields, especially in science, and will also provide Muslims with a perspective on today's quality understanding. In this study, studies and documents on today's quality and principles were used. Primary sources were also used by reaching the works of many experts on the subject, especially Edward Deming, who is known as the pioneer of quality, and today's academic studies were taken into consideration and used. The evaluation of quality principles was made within the framework of the Qurān and Sunnah, which are the main sources of Islam. During the study, a number of verses and ḥadīths related to quality principles were used, some examples from the Qurān and the Sunnah of the Prophet Muḥammad were given, considering that this would increase the volume of the study, and not all of the verses and ḥadīths were mentioned. At the end of the study, it has been found that "the leadership of the top management, customer centricity, continuous improvement, doing the works firstly with the stakeholders and in accordance with the plan, obtaining results by following the applications, evaluating the obtained results together with the relevant internal and external stakeholders and making improvements in the final step" which are among the principles of quality take place among the principles that Islam has set, with different dimensions. Likewise, it has been understood that the religious teachings and the practices of the Prophet Muḥammad are an important source of motivation for Muslims to achieve significant success and to do quality work. [ABSTRACT FROM AUTHOR]

This article examines the classification of the material produced by the tradition of Islamic tafsīr. The exegesis of the Qur’an has been classified in various ways. A chronological classification has been made by listing the tafsīrs written from the time the tafsīr first appeared until today. The chronology is followed from the beginning of the Qur’anic exegesis, that is, the Prophet’s interpretation of the Qur’an, to the contemporary exegetical works. The time after the commentary of the Prophet, the Prophet’s companions (ṣaḥāba), and their followers (tābiʿūn) can be classified according to centuries, or it can be classified by taking into account the political and economic events that had an impact on the history of Islamic culture. For example, when we classify the tafsīrs as the tafsīr of the Abbasid period, the tafsīr studies of the Umayyad period, the tafsīr literature created by the Fatimids and the Ayyubids, the tafsīr works written by the Andalusian Umayyads, the tafsīrs developed by the Mamluks and the Ottomans, we will make a chronological classification by centering the regime established by the political authorities. It is also possible to classify tafsīrs based on geography only. For example, a classification can be made as Qur’anic commentaries written in Asia, Africa, America, and Oceania. However, the geographical boundaries that have changed in the historical process may make this classification difficult. When we say that political, cultural, and economic events are taken into account, we are talking about a classification by accepting, for example, the periods of translation activities, crusades, Mongolian invasions, and famines as turning points. Thanks to this classification, it may be easier to examine the effects of these events on tafsīr. At the same time, the historiography of tafsīr can be reconstructed from the perspective of social historiography and cultural historiography. Thematic classifications were made by bringing together the works emphasizing similar issues in terms of subject. For example, in the studies that classify the contemporary tafsīr literature, tafsīrs which are called social, scientific, literary, themed, actional, mystical and modern are clustered around a specific subject. The tafsīrs are named according to the method or the material they use. While the tafsīrs in which narrations have a dominant character are called narrative exegeses; the existence of poetry and istishhad, qirā’ah analyzes and preferences have caused tafsīrs to be in the category of dirāyah. The intensive use of philological analyzes and lexicographic explanations made it necessary to open the title of linguistic exegesis. It can be said that the discussion of “types of tafsīr” has clearly entered the literature together with the books which deal with the history of Qur’anic commentary that carry out historiography by making a selection and evaluation over the history of tafsīr studies. It is frequently stated that Ignaz Goldziher took the lead in this field. al-Dhahabï (d. 748/1348) quoted from Goldziher and Ismail Cerrahoğlu continued this chain of reference with very minor differences. When we evaluate the current classifications for the Qur’anic commentaries, we understand that all these categorization processes are directly related to the person who makes the classification. We are talking about a highly subjective field, due to conceptualization and interpretation in line with the mental judgments of the classifier and the criteria he has determined. However, the classifications formed by subjective judgments; it may have an almost partially objective or “agreed on” character, as it is frequently repeated with little changes. Although it is possible to consider certain classifications as standard forms, this does not guarantee avoidance of criticism directed at these classifications. The main subject of this article is the analysis of the origin problem related to the classification of tafsīr produced in the tradition of Islamic tafsīr. In the Principles of Exegesis section of John Wansbrough’s book Quranic Studies: Sources and Methods of Scriptural Interpretation, written in 1977, Wansbrough’s allegation, which persistently uses the clas)sifications in the Bible exegesis, in naming the Islamic exegesis heritage is discussed. In Wansbrough’s book named Quranic Studies, the classification of Qur’anic exegesis is made as haggadic, halakhic, masoretic, rhetorical, and allegorical. It is understood that this naming is not due to ignorance of the concepts and nomenclature used in Islamic literature, from the author’s use of the concepts appropriately in many parts of the book. It is understood that Wansbrough means by haggadic exegesis the narrative exegesis, by halakhic the aḥkām exegesis, and by Masoretic the linguistic exegesis. So, rejecting the nomenclature used in the Islamic tradition, such as riwāyah-dirāyah, and using the conceptualizations in the biblical exegesis literature as an alternative to these brings along the claims of interaction or plagiarism in the two tafsīr traditions. The article, which deals with the issue of types of tafsīr, which can be considered as one of the problems of the historiography of tafsīr, in a problematic and thematic setting, aims to analyze John Wansbrough’s plagiarism claim. Questioning the possibility of proving the claim of interaction in naming tafsīr types, this article will analyze the historical background by starting from the establishment of two interpretation traditions. This way, the receiver and transmitter elements of the interaction will be understood. By addressing other cultural interaction areas, the nature of the superiority debate will be pointed out. This article, which aims to discuss the conceptualizations in the history of tafsīr by taking into account the history of interaction, aims to analyze the issue and evaluate the claims properly, rather than producing a defensive antithesis against Wansbrough’s thesis. In order to achieve this goal, studies focusing mainly on the history of biblical exegesis and literature dealing with the interaction between the materials produced by the two cultures will be used. The article claims to prove that the style used by Wansbrough in the classification of Qur’anic exegesis is speculative, and the examples he gives while explaining the interpretation classifications are inconsistent and contradictory. [ABSTRACT FROM AUTHOR]

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The Qur’ān, which is the main source of classical Turkish literature, has been instrumental in the emergence of many literary genres. Poets have written various works inspired by suras, verses and stories. However, it has been cautious about converting the Qur’ān sūrahs directly into literary texts. However, some poets especially with sufi identity; he interpreted sūrahs such as Sūrat al-Yā sīn, Sūrat al-Mulk and Sūrat al-Ikhlāṣin verse. Safāyī from Sinop is one of these poets. Safāyī who lived in the first quarter of the fifteenth century and the first quarter of the sixteenth century; In addition to activities such as maritime and shipping, it also has a well-known identity in the world of science, poetry and mysticism. In his Muʿcizāt-ı Aḥmediyye, he explained some religious subjects and the miracles of the prophets, and also included the verse interpretation of the chapter of Sūrat alIkhlāṣ. In the text, which can be described as tafsīr-nāme, the verses, sentences and words of the sūrah are explained in a simple style. The reason for the revelation of the sūrah is emphasized, and the views of various companions and scholars are included. Hadiths from imams such as Bukhari, Muslim and Tirmidhi were narrated about the virtue of Sūrat al-Ikhlāṣ. In this study, information about the tradition of verse tafsīr in our literature is given, Safāyī’s life and works are emphasized, and the verse commentary of the Sūrat al-Ikhlāṣ whose fifty-eight couplets is only found in the Muʿcizāt-ı Aḥmediyye masnavī, is examined in terms of its form and content features, and the translation of the tafsīr text is included. On this occasion, a new one has been added to the examples of verse tafsīr known in our literature. [ABSTRACT FROM AUTHOR]

Scholars have long debated whether the relationship between Islam and Javanese culture should be considered syncretism or inculturation. This article analyzes Javanese literature to discuss post-syncretism in Islamic studies. It argues that Javanese literature exemplifies the vernacularization of Islamic theology into Javanese language and discourse. It describes how Islamic theology was used in eight Javanese texts at different historical points in the 19th Century. The leading Islamic theological terms (God, angels, Al-Qur'an, Prophet, and the Last Day) have consistent meanings in the Javanese text. Differences were only found in spelling, pronunciation, and written script that converted Arabic to Javanese and Pegon. Vernacularization functions as a tool for transmitting knowledge while the substance, meaning, and content remain unchanged. Therefore, there is no evidence of syncretism in using these terms. Syncretism may have operated in Javanese culture (e.g., Javanese Islamic rituals), but it does not appear that syncretism has penetrated the realm of theology. Accordingly, future studies on local Islam should explore discursive traditions and how knowledge has been generated alongside the process of Islamization. [ABSTRACT FROM AUTHOR]

One of the contemporary authors, Muhammed Ghazali (1917/1996) is one of the last period inviters of Islam. He brought up the problems of the Islamic world in his works. According to Ghazali, Muslims' understanding of faith is troubled. However, faith is an issue to which the Qur'an attaches importance. In this context, issues such as acknowledgment and affirmation of faith, the nature of Islam and faith, and whether action is from faith or not have been discussed in the Islamic literature. The author leaves these discussions. He wants that faith to be instrumental in the material-spiritual construction of Islamic individuals and societies. The subject of our study is the author's vision of faith with a broad perspective. In this direction, we will talk about the effects of faith regulating individual and social life. We will consider the issue of the relationship between faith and love. We will give comparatively the general characteristics of the lifestyles of believers and non-believers. We will explain the dangers experienced by those who have sincerity and those who lose this quality and succumb to the passion of hypocrisy. We will focus on the Islamic background of the thought of the author, who accepts practice as the basis of faith. In this direction, we will give the basic features of the author's deedcentered understanding of faith. Our article is limited to analyzes of Ghazali's conception of faith. The aim of the study is to contribute to the approaches to faith in the Islamic literature, based on the author's explanations on the subject. [ABSTRACT FROM AUTHOR]

Mandi Safar (Safar bathing) ritual is a tradition of rejecting reinforcements and a means of gathering for the coastal by Local Malay community in Rupat Island of Riau Province. This is an annual event. The purpose of this research is to show the local Islamic community's bathing Safar rite, which has attracted the attention of many Islamic theology. However, the event creates both benefits and drawbacks among those who support and oppose it. As a result, the goal of this research is to give an overview and analyzing of the influence of Islamic theology toward Mandi Safar ritual. This is a qualitative ethnographic study that highlights the role of researchers as the key instrument in the research process. This research's informants are local communities and their leaders, as well as culture experts, with a total of ten informants residing on Rupat Island. They comprehend the importance of these rites and skills in their everyday lives, as well as the responsibility of local governments in preserving this tradition. Malay culture and the local population of Rupat Island thinks that the month of Safar brings a bala' and ailment, thus they perform the Safar bath ritual, which includes reading chosen letters from the Qur'an, ablution, prayer congratulations, and prayer rejections. Safar bath has its purpose in the month of Safar to get safety and prevent ill luck. The novelty of this research lies in the unveiling the Islamic theology influence toward Safar bathing from the Qur'an and hadith. [ABSTRACT FROM AUTHOR]

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The role of religious schools i.e. Madāris and their education system i.e. Dars e Nizāmi in the subcontinent is immense. They have played a great part in the promotion of knowledge, and spreading literacy, especially in the Sciences of Qur’ān, Ḥadith, Islamic Jurisprudence, Arabic language, and Literature, which includes research in these areas. Its impact on society cannot be omitted from history. In this paper, we will discuss the historical background of Madāris and Dars-e-Nizami, its evolution and current situation, along with the idea for betterment in it, with a few comments regarding a few changes from the senior clerics of the system. We will also discuss the importance of this change. In the end, we have given a few suggestions to the new graduates of Madāris, that will clear the picture of their pathway of life and broader their spectrum. [ABSTRACT FROM AUTHOR]

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In an attempt to rearrange the correct path of Islamic civilization, a group of pioneers of contemporary Islamic thought worked to renew the contemporary aspects of Islamic life by calling for the activation of the revelation texts of the Qur'an and Sunnah, and the application of Islamic Sharia in all vital areas of the Islamic nation, considering that the supreme goal of human existence, other than That this intellectual initiative faced several realistic challenges, of global and internal dimensions, and regional ones, which made the project of implementing Islamic Sharia, in fact, a subject to the test. However, the originality of the call to Islamic legislation, and the emergence of great thinkers to defend this Islamic project, gave great impetus to overcoming many dilemmas and challenges in the modern era. [ABSTRACT FROM AUTHOR]

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Tafseer Al Maraghi is one of the famous authorships of Shekh Ahmad Bin Mustafa Al-Maraghi,who is one of the Jamia Azhar scholars whose services of tafseer are prominent. Tafseer Almuraghi is manifestation of his services. His tafseer has many features and quailities. This tafseer is consists of 10 volumes. The style of tafseer is simple but attractive. The most radiant things in his style of tafseer are that: He bring some werses from the Holy Quran and translate the difficult wors and present the summary of the verses. Then he present the explanation of those verses under the topic of “Al-Edhah”. A major feature of which is that he mostly interpret the Qur’an with hadiths. For this, there is a considerable collection of hadiths in his tafseer. He also brought fiqh principals in the light of Islamic jurisprudence. He also explain the verses with poetry and quotes from the past poets. He also brings scientific theories for the explanation of verses where he consider it necessary. To bring references and quotations, he approaches the original sources and books of Islamic and Arabic Literature. [ABSTRACT FROM AUTHOR]

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The Qur'an thus agrees with the Bible that Aaron created the calf and holds Aaron responsible for initiating the Samaria cult. Such textual alterations fit the Qur'an's self-understanding as correcting former scriptures, and Pregill suggests treating the Qur'an as a "rewritten Bible" since it reframes the stories and re-reveals them in a new scripture. Pregill considers the qur'anic calf narrative as corresponding directly with the biblical text; he rejects the scholarly view that the Qur'an mainly reflects midrashic re-narrations of the Bible. [Extracted from the article]

Copyright of Journal of Ottoman Literature Studies / Divan Edebiyatı Araştırmaları Dergisi is the property of Journal of Ottoman Literature Studies 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 investigates end-of-life decisions through Islamic and legal comparative approaches by focusing on the Albanian context. The methods applied in this paper are critical legal reasoning and legal comparison. The goal of this research is to review the impact of the Islam legal culture (Qur'an and hadith) on the Albanian law of end-of-life decisions. From a legal approach, this paper underlines the unconstitutionality of the Albanian Code of Medical Ethics. In addition, the review of the Islamic literature on medical jurisprudence demonstrates the attitude of Muslim community regarding end-of-life decisions in addition to scientifically examine the various rules governing end-of-life situations codified in the Islam legal sources by only considering the Qur'an and hadith. This investigation aims to understand the similarities and differences between these two different approaches by also underlying the importance of Islam approach on end-of-life situations on the Albanian legislation. [ABSTRACT FROM AUTHOR]

The Cairo Genizah is a repository of texts spanning more than a millennium of Jewish history, including thousands of Hebrew and Judaeo-Arabic manuscripts now held in collections around the world. Among these are fragments from at least 25 separate Qur'an manuscripts in Arabic script, all of which lack any traces of Hebrew writing. Their palaeographic and codicological features do not differ from personal Qur'an manuscripts found in other contexts, and their varied characteristics suggest they were placed into the Genizah at different points throughout its history. They thus provide a diachronic corpus for the study of Arabic writing, the transmission of the Qur'an, and Jewish peoples' engagement with the Qur'an in Islamicate lands. This paper describes these 25 personal-use Qur'an manuscripts in terms of their material history and orthography, while commenting on their place in the Genizah and the history of the Qur'an. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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 Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari 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.)

Almighty Allah has sent a number of prophets, some of them with revealed scripts, others with verbal commandments, from time to time to guide humanity not only in personal life but also in collective life. Among all the revealed scriptures, the Holy Quran is one such perfect commandment, whose authenticity is not a hidden secret. The holy Quran has been translated in several worlds languages. Not only translations but interpretations of the Quran in many world languages is a glaring reality which is still expanding. Among all such translation works, the tafseer of Mufti MUHAMNAD Shafi, Muariful Quran, received worldwide popularity on account of its easy and fluent information expressed in a logical yet understandably beautiful language. Selected verses from Soorah AL-Fatiha to Soorah Ibrahim of the holy Quran according to the needs of the common Muslim citizens were from this tafseer were broadcasted on Radio Pakistan in the form of lessons from July 1954 to June 1964. The tafseer of the remaining verses of the holy Quran were compiled after insistence by the public and the complete tafseer, consisting of 8 volumes, was published by Baitul Hikmat UP Deoband, India in the year 1982. Mufti Shafi was Mufti e Azam at Darul Uloom Deoband before independence of Pakistan and after independence he was the country's Mufti e Azam. Since this tafseer is considered to be one of the most authentic translations of the holy Quran, on account of its highly logical and fact based interpretations of the verses of holy Quran, following are some of the most important features of the inferential curriculum devised in the Islamic jurisprudence as enunciated by Mufti Shafi. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Surra Man Raa 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.)

ived: 31-07-2020 Abstract It is a fact that the majority of the Orientalists consider the Holy Qur’ān as the primary source of Islamic faith, worship and teachings, so most of them have tried their best to make Qur’ān unauthentic and contradictory. For that purpose, they have directed to devote all their efforts to prove it a human-authored book. Consequently, they want to prove the Holy Prophet Muhammad (PBUH) as a fabricated Prophet. In this regard, Theodore Noldeke is a German Orientalist who has some objections to the text of the Holy Quran. In this paper, efforts are made to respond to these objections of Noldeke. Furthermore, the study analyzed the Orientalists movement in the German context. It is perceived as an eye open truth the Holy Quran is free from any human error and textual amendment but at that point, Theodore Noldeke tries to get benefit from diverse and somehow weak TafsÄ«r literature and Muslim scholarly difference of opinion in this regard. Moreover, German Orientalism is an important chapter of the Global Orientalists Movement but the world could able to know it later. Therefore, this study recommends that Muslim scholars must respond to the objections and reservations of German Orientalists in the proper and best way. Analytical research methodology has been adopted in this study with a qualitative approach ived: 31-07-2020 Abstract It is a fact that the majority of the Orientalists consider the Holy Qur’ān as the primary source of Islamic faith, worship and teachings, so most of them have tried their best to make Qur’ān unauthentic and contradictory. For that purpose, they have directed to devote all their efforts to prove it a human-authored book. Consequently, they want to prove the Holy Prophet Muhammad (PBUH) as a fabricated Prophet. In this regard, Theodore Noldeke is a German Orientalist who has some objections to the text of the Holy Quran. In this paper, efforts are made to respond to these objections of Noldeke. Furthermore, the study analyzed the Orientalists movement in the German context. It is perceived as an eye open truth the Holy Quran is free from any human error and textual amendment but at that point, Theodore Noldeke tries to get benefit from diverse and somehow weak Tafsīr literature and Muslim scholarly difference of opinion in this regard. Moreover, German Orientalism is an important chapter of the Global Orientalists Movement but the world could able to know it later. Therefore, this study recommends that Muslim scholars must respond to the objections and reservations of German Orientalists in the proper and best way. Analytical research methodology has been adopted in this study with a qualitative approach [ABSTRACT FROM AUTHOR]

The research objective is to explain the macapat Semarangan song which is the result of acculturation of Javanese and Islamic culture. The study used qualitative methods by uncovering the concept of processing of Javanese music and acculturation. Research location was in Semarang with the object of macapat Semarangan song study. Data was collected through interviews, observations, and study documents. The validity of the data was examined through triangulation techniques and the analysis is done through the stages of identification, classification, comparison, interpretation, reduction, verification, and making conclusions. The results showed that the macapat Semarangan song has unique characteristics of arrangement. The song's grooves use long and complicated musical ornamentations with varying pitch heights to reach high notes. This is a manifestation of the results of acculturation of Javanese and Islamic culture seen from arrangement on the parts of Adzan (call to prayer) and tilawatil Qur'an. The process of acculturation of elements of Islamic culture also involves scales. Azan songs use diatonic scales, some macapat Semarangan songs also use the same scales, but a cycle of five notes close to nuances of Chinese music scales. Various elements of arrangement on the Azan, Chinese and European musical scales then formed a new culture, macapat Semarangan. [ABSTRACT FROM AUTHOR]

Allama Muhammad Iqbal, the national poet of Pakistan, remains influential in engendering the socio-cultural and political discourses of a meritorious Muslim society. Qur'anic wisdom and prudence played a momentous role in the construction of Iqbal’s imagination of an ideal self and community. Iqbal’s poetry intertwined with Qur'an through intertextual references dominates the production of meaning in his versification. Consequently, many consider him the poet of the Qur'an. Furthermore, his ideas on political, social and religious reforms and his visualization of progress in life are enormously enthused by Qur'anic sources. The literary parallel of Allama Iqbal's poetry can be drawn with Masnavi Maulana Rumi where Qur'anic judiciousness and sagacity play a crucial role. Allama Iqbal’s association with Qur'an remained rudimentary throughout his life. The personal realization and embodiment of Quran in Iqbal’s life while confronting the traditional interpretations of the holy book provides his poetry with a unique characterisation. Consequently, since the inception of Pakistan in 1947, this remains a popular reformation discourse that messages of Iqbal’s poetry provide a powerful foundation for the restructuring of the social structure. This article, while applying anthropological theoretical framework, aims at exploring the Iqbal’s approach to the Qur'anic intertextuality in the backdrop of contested interpretations of his poetry. It also investigates Iqbal’s conceptions of an ideal Muslim society and his propositions to overcome the socio-cultural and political predicaments. [ABSTRACT FROM AUTHOR]

Although there are certainly many issues regarding the practices of spiritual healing in Islamic literature, very few studies concerning this topic have been carried out. Hence, the primary matter investigated in this article is the main relationship between spiritual healing and the primary source of Islam, the Qur’an. This research attempts to look at this topic from a sociological perspective and from an all-inclusive perspective. It attempts to shed light on the reality of this spiritual healing. The study demonstrates the social reality of belief in the spiritual ailments including magic and djinns and the religious sources that deals with the healings of such ailments. Moreover, this research paper also establishes an alignment between many world religions and their spiritual healing of such ailments. [ABSTRACT FROM AUTHOR]

One of the most important challenges to libraries and museums in many countries is the problem of forged Arabic and Islamic manuscripts, especially with the increasing global interest in the last three decades of Islamic art, in general, and the Arabic manuscripts, in particular. Forged manuscripts can be completely new manuscripts. They may also include added or deleted partscalled enhanced manuscripts- to achieve a target or to meet the global market demand for such Islamic manuscripts. The present study addresses the authenticity of a Quran manuscript dating back to 1834 AD using Digital Authenticity (2.5D). The image was divided into sections. Each section was analyzed by measuring the sensitivity of light absorption by (peaks). Then, the analyzed waves were divided into low and high frequencies that were compared. If there is a forged part, it appears in the frequencies in a way that highlights its difference from the other the frequencies on all bands. While the first band shows the form of nanometric details, such as the rough surface and the non-stable image, the second highlights the difference in the distribution of ink on the surface and the shape of the grain of the ink. The third one appears in the chromatic aberration with (peaks) from the different wavelengths in paper and ink in case of forgery words. [ABSTRACT FROM AUTHOR]

Reuven Firestone in his works on the concept of holy war in Islam has criticized the traditional resolution for the problem of disparity between the Qurʾānic verses on war and suggested a new interpretation of the relationship between the verses. This paper aims to reevaluate Firestone's contribution by taking a closer look at his critique of the traditional theory as well as his alternative suggestion. This study shows that what Firestone attributes to the Muslim tradition is a mistaken projection of some modern views onto the early authorities. The ambivalent stance of Firestone towards the historicity of the early Muslim literature results in a loose hypothesis regarding the formation of the Qurʾānic verses on war which neither meets the traditional specifications, nor satisfies the criteria of the skeptic party of Islamicists. [ABSTRACT FROM AUTHOR]

This article examines the functionality of stories and storytelling as a pedagogical agent for transmitting the precepts, prescripts, and philosophies of Islamic theology. In order to plot the trajectories in the emergence, development, and socio-cultural function of the genre among the Arabs of pre-Islamic times, the article compares the latter with the Islamic era. It rereads selected stories from the Qur'an, the Sīrah (biography of Prophet Muhammad), and the Hadith in order to investigate how their thematic postures and subject matters intersect with, strengthen, or even contest the pre-Islamic corpus. The article draws its discussion from, among others, Sayyid Qutb, Sabry Hafez, Martin McQuillan, Roland Barthes, and Muhammad Hussayn Haykal. Of relevance to this article are the following questions: exactly what is the reason for the popularity of storytelling across cultures and civilizations, be it Eastern or Western, and how does its patronage by the Qur'an further enhances its status? Sequel to a careful exploration of these and other questions, the article's conclusion posits that whereas some narratives can be classified as non-factual and serve merely as a pastime, the stories from the Qur'an, the Hadith, and the Sīrah are serious, momentous, truth-centered, and instructive, thus serving pedagogy and mediating knowledge in Islamic weltanschauung. [ABSTRACT FROM AUTHOR]