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In the Holy Quran, a strong emphasis has been placed on the dignity of human beings. There are two verses in the Quran that discuss the differences between humans and other creatures. In this article, we have tried to interpret these two verses using free selection of virtues and goodness as the criterion for human dignity that was obtained in our previous research. In the verse of trust, unlike other creatures, man accepts a trust that informs us about his cruelty and ignorance. However, if we consider this trust as freedom of choice, it can also imply injustice and ignorance alongside justice and wisdom for humans. In the verse of succession, angels tell God that human as vicegerent on earth leads to corruption and bloodshed. God does not deny this, but reminds the angels of the existence of pure ones. If we consider freely choosing goodness the differentiating factor between humans and other creatures the angels accurately refer to the possibility of creating corruption and bloodshed. However, they did not see the value of voluntary goodness compared to their own compulsory goodness. Therefore, by considering freely choosing goodness as the criterion for human dignity, these two verses can be easily interpreted. [ABSTRACT FROM AUTHOR]

Although the Qur'an never explicitly mentions the name yhwh, this study demonstrates that it reveals cognizance not only of the divine name but also of the elaboration of its meaning by paralleling interpretations found in some of the earliest rabbinic traditions, evidently building on traditions that were circulating amongst Jewish communities of Late Antiquity. I propose that the absence of an explicit mention of yhwh in the Qur'an points to the Qur'an's oral rather than literary genesis. This study analyses Pharaoh's inquiries about who and what the Lord is (in Q 20.49–55; 26.23–28). The Qur'an responds to these questions, whereas in the Exodus account, Pharaoh's questioning about yhwh remains unanswered. The Qur'an appears to interpret the meaning of yhwh as God's continuous generative action, the originating cause of every thing, and God's existence, transcendence and omnipresence, echoing some explanations of the divine name in the earliest rabbinic traditions. Thus, the Qur'an engages with some of its audience by referencing Jewish understandings of the divine name. By reframing and reinterpreting some biblical stories, the Qur'an provides exegetical contributions to these narratives, highlighting its unique and critical role in the broader religious discourse during Late Antiquity. [ABSTRACT FROM AUTHOR]

In some instances of the verses of the Holy Quran, there is a difference of opinion about the referent of some pronouns, and this has led to the different interpretations of some verses. There is a difference of opinion among the commentators about the referent of the pronoun "hu'" (he/it) in the word "ṣarrafnāhū" in verse fifty of the al-Furqan Chapter. According to the preceding and following verses, some consider the referent of the pronoun to be rain, some have regarded it to refer to all the blessings mentioned in the al-Furqan Chapter, including rain; however, some exegetes, considering the instances of the usage of the word taṣrīf in the Quran and reflecting on verse fifty-two of the same chapter, which has discussed the Greater Jihad, have returned the pronoun in "ṣarrafnāhū" to the Quran. In this research, through the method of comparative exegesis, we have examined the opinions of exegetes about the referent of the pronoun in the verse in question, and by criticizing the first and second views, we have shown that apparently verses fifty to fifty-two of the al-Furqan Chapter do not have a specific semantic connection with the verses before and after them and they are an independent descent unit, so to speak and therefore, the referent of the pronoun "hu'" in "ṣarrafnāhū" is the Holy Quran. [ABSTRACT FROM AUTHOR]

The word "returning/resurgent" (raj') in the verse "By the resurgent heaven" is one of the words for which Persian and English exegetes and translators of the Quran have not provided a single meaning. Rain; rotation of the sun; moon, and stars; angels, and soul are some of the meanings mentioned for this word in exegeses, and rain and the rotation of the stars are two meanings mentioned in translations. This research studies the reasons for the differences in the meaning of raj' through a historical-analytical method and has taken steps to solve the problem through a new semantic and paradigmatic relations method. Examining lexical sources, the course of exegeses, and analysis of narrations show that some etymologists and exegetes have gone wrong in finding the meaning of this word. Considering the fact that the narrations in this topic have problems in terms of the chain of narrators and they themselves differ in presenting the meaning of this word, it is difficult to give preference to them. Similarly, lexical sources have also not been able to prevent the difference of views. Therefore, in the following article, by applying paradigmatic relations and considering the semantics of two similar verses from the al-Dhariyat and Buruj Chapters, the problem of the preference of narrations has been solved and the correct meaning has been presented. [ABSTRACT FROM AUTHOR]

Verse fifty-five of the Aal-Imran Chapter indicates the purification of Jesus (peace be upon him) by God: "...and purify you of those who disbelieve." What is the meaning of this purification and what views exist in this regard? With the aim of explaining what this purification is through the method of comparative exegesis, the present paper seeks to study the view of exegetes about the purification of Jesus and present the adopted view based on Quranic evidence and some Jewish and Christian sources. By emphasizing that Jesus was not killed and crucified, the Quran shows that what is attributed to Jesus is unjust. The Jews had accused him of illegitimacy of birth, disbelief, witchcraft, and heresy, and believed that the punishment for these accusations was to be killed, and they insisted that they killed him. The Quran, in contrast, has purified him from these unjust accusations through different expressions, including by insisting on him not having been killed and crucified. [ABSTRACT FROM AUTHOR]

The main point of disagreement among exegetes in the verse "that you may be witnesses to the people, and that the Apostle may be a witness to you" [al-Baqarah: 143] is the explanation of the word "shuhadā'." Exegetes disagree on the meaning of this word. Some have interpreted it as a witness on the Day of Judgment, and others have interpreted it as a role model in this world. Moreover, the exegetes are not united even in determining the instances of these two views. Those who believe in the meaning as witness have provided the following instances: a) the nation of the Prophet as witnesses over the nations of previous prophets, b) the Ahlulbayt as witnesses over all other people, c) the propagators of Islam as witnesses over other people, and d) the prophets and successors of prophets of each nation as witnesses over the people of their time. The advocates of the meaning of role model follow the following instances: a) the Prophet's nation being a role model for other nations, and b) the Ahlulbayt being a role model for all other people. This study is necessary both to resolve the differences between exegetes and to explain the position of Ahlulbayt in the Quran. In this research, which was organized using the method of comparative exegesis, according to the context of the verses and other verses and narrations, it was revealed that shuhadā' means role models and examples and the Ahlulbayt are the most perfect instances of the shuhadā'. [ABSTRACT FROM AUTHOR]

Fringe political actors' Qur'an desecrations in Scandinavia have over the past few years resulted in international media attention, diplomatic crises, calls for boycotts and pressures from Muslim states and organisations to criminalize such acts. This article explores the historical genealogies of Qur'an desecration – a transnational phenomenon – that emerged in the wake of the post-9/11 'Global War on Terror'. In Norway, public Qur'an burnings have been integral to the strategies of the far-right organization Stop the Islamisation of Norway (SIAN) since 2019. Inspired by Titley's notion of far-right "free speech capture", we demonstrate that Qur'an burning functions as a powerful symbolic means to incite hatred against Islam and Muslims in the name of "free speech". We contend that Qur'an burning in the Norwegian context lies at the intersection between transnational and national flows and modalities of Islamophobia. [ABSTRACT FROM AUTHOR]

The tribe of Ad belonged to one of the Arab tribes belonging to the generation of Ad bin Aws, who lived after the tribe of Noah. According to the Qur'an, they were called the people of Aad Oli, their place of residence was a land called Ahqaf (between Yemen, Oman and a part of Saudi Arabia) or called Aram, which there is a difference of opinion regarding its exact location. According to the verses of the Noble Qur'an, the people of Aad were strong and large, who lived a good and prosperous life and used their power for oppression and oppression, and lived in ignorance, they did not believe in the teachings of Hazrat Hud, their prophet, and adopted idol worship. The Ad people did not believe in any of the beliefs and principles of religion. Denying and persecuting their prophet, slandering and lying to their prophet, denying and disbelief in the verses of Almighty God, denying and denying the existence of the Day of Resurrection, were their actions in front of their prophet. The people of Aad also had ugly and morally objectionable traits and characteristics, such as: worldliness and luxury, ignorance and ignorance, cooperation with oppressors of the people, oppression and tyranny, obedience to polytheist fathers, pride and drunkenness, actions that caused the emergence of Ugly deeds were done in them and caused them to fall and perish, as a result of which they were destroyed by divine punishment, which was a severe storm. Mentioning the story of the people of Ad in the Holy Quran has instructive purposes. [ABSTRACT FROM AUTHOR]

The Holy Qur'an is a permanent miracle and a complete plan for the worldly and afterlife life of mankind. Scientists of various sciences have discovered the Qur'anic references so that they can open the gates of science in this way. One of the sciences mentioned in the Holy Quran is the science of politics, politics means the method of managing society; In such a way that the material and spiritual interests of the individual people are realized, and in other words, politics is the religion of statecraft, therefore, in this definition, holiness lies in politics and, contrary to popular belief, it is not associated with trickery and deceiving others. From the perspective of the Holy Quran, there is no separation between religion and politics and both are the same. The Holy Qur'an knows all the issues related to the world, politics, society, economy, all the issues related to the side of the issue that the people of the world are not aware of. All its rulings are mixed rulings with politics. Examples of political issues in the Holy Quran are: legislation, the existence of criminal laws, preparing military equipment and forces, the quality of defense and war, and dealing with prisoners of war, preserving independence, hiding secrets, lack of friendship with enemies, social justice, the importance of council, lack of political deception, keeping promises, respecting economic principles, international relations, etc. are political issues. Some of the prophecies of the Holy Quran in politics are: The victory of divine prophets, the victory of truth over falsehood, the establishment of the true religion, and the inheritance of the righteous on earth, etc., are historical issues predicted by the Holy Quran. [ABSTRACT FROM AUTHOR]

Aims The Quran is regarded as both the spiritual and behavioral guidance for all Muslims. The purpose of this research was to examine and introduce Quranic verses that the nurse can use and remind the patient to provide spiritual support and mental health to the patient in different stages of disease. Participants & Methods This is a qualitative study carried out using summative content analysis method. The main source of the study was the Holy Quran and Quranic keywords such as illness, death, repentance, patience, forgiveness related to the spiritual support of the patient was searched and then related verses labelled and categorized according to Elo and Kyngas method. Findings The verses examined in the 12 concepts of having children, patience, Satan’s temptation, asking for help to endure suffering and hardship, remembrance and prayer, repentance and return, asking for a good end, remembrance of the resurrection, getting rid of the evil of the envious and tempters, ceasing hope of God’s mercy, rewards and thanks for the blessings of God were classified. Conclusion Many verses in the Holy Quran can be used for spiritual support by nurses and care providers in different stages of the disease and provide mental health to the patient. [ABSTRACT FROM AUTHOR]

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]

The Breadwinner film is one of the films that have elements related to gender in it. The approach of this research is a qualitative descriptive research type, with data analysis using the method of Miles and Huberman. The semiotic analysis used the Roland Barthes analysis model which divides the stages into three, namely denotation, connotation, and myth. The results of this study are that gender in this film has a denotative meaning where women have demands to behave and act according to their environment, a connotative meaning where people put a lot of emphasis on how women should behave through verbal utterances, and myths about culture taken from one interpretation of the verses of the Al-Quran regarding women. [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]

Like all holy books, the purpose of the Qur'an revealed from the time it was sent down has been wondered and questioned what the divine purpose is. The addressee of the answers to the questions on this matter, albeit indirectly, has been the Qur'an itself. Those who wonder about the divine will in the revelation of the Qur'an, when they read it carefully and based on the rules of Arabic language and literature, will be able to find the answers to their questions in the Qur'an. Because the Qur'an is like a light/nûr, it illuminates the complete of the creatures of al-ghaib/unseen and shuhud/seen in our afak/outside and our innermost souls in a simile. With this characteristic, the Qur'an has been a source of mercy and guidance for all worlds and times, with its messages, since the first 'kun/be' command. The Qur'an presents this guidance by giving good news to believers and warning those who do not believe. The Qur'an reveals the nature and reasons for this good news and warning in many facts and stories, verse by verse, in a Qur'anic context, with Arabic linguistic concepts and expressions. When the Qur'an is read and scrutinized, it is seen that a significant part of the linguistic concepts and expressions in question are evident with the concept of "طاغوت/Taghut" and its explanations for Taghut. According to the statement of the Qur'an all the prophets were sent against Taghut and fought against it. When the essential qualities and functions of Taghut mentioned in the verses are evaluated altogether, although it is understood that Taghut is not just a person, object, or entity, it turns out that; Taghut is an opposite of absolute absences in the absolute existence of Allah. That is; Taghut is the opposite of the existence of asma-u al-husnâ/Allah's Beautiful Names. In this study, the concept of Taghut, mentioned in the muhkam/the entirely clear verses and especially the warning verses, which are wanted to be not believed and not followed has been emphasized. In this work, the quality, function, and meaning of Taghut described in the Qur'an, the past literature and the academic field in our age, and the qualities, functions, and meanings attributed to or attributed to it in daily life were analyzed in the axis of the Qur'an. According to the data obtained, although the dictionaries are valuable in providing information about the root meaning of the word Taghut, they cannot overlap with the semantic meaning defined by the Qur'an. The importance given to the word Taghut in dictionaries cannot go beyond specific examples experienced in the relevant periods, and its real meaning cannot be expressed. In the next part of this study, the results of those who researched Taghut, based on the Qur'an dictionaries, tafsir corpus, and narrations, were analyzed and interpreted under the main headings. Seen in the works in this category, they are derivatives of Taghut, not Taghut itself defined in the Qur'an. As a result of our research, although we accept the results obtained in the studies carried out in specific historical processes as correct, it has been revealed that the meanings given to Taghut about the derivatives of Taghut that appear in human life do not integrate with the meaning declared by the Qur'an. [ABSTRACT FROM AUTHOR]

The human being, who is responsible for the development, construction and improvement of the earth, can harm both himself and the environment by committing a mistake, sin or crime from time to time. This situation makes him guilty and sinful both in the eyes of people and in the eyes of Allāh. However, Allāh (cc) does not immediately punish people for their crimes. It gives the offender a certain time and opportunity to make up for his mistake. Taking advantage of this opportunity is expressed as repentance in the Qur'ān. In our research, lines and frames are focused on the relationship between the nature of sin and the nature of repentance. In this context, it is emphasized that repentance is not just a regret expressed verbally, but is a concept that originates not only with sinful believers but also with believers such as polytheists, hypocrites, and people of the book. As a result of the research, it was revealed that his sin was undergoing a unique process of repentance. The basic parts here are the nature of sin. For example, as revealed in the research, the colors of the repentance processes of polytheism, discord, hiding the truth or any other sin are different. Because what needs to be done during the repentance process is directly related to the nature of the crime committed. Since the mistakes made by believers, polytheists or hypocrites and the damages they cause are different in nature, their freedoms and rapid intervals are different from each other. While a repentant person cleans money from bad feelings and thoughts, he also continues to be a reliable part of the Islamic society. Reporting the crimes that continued after this process and the damages caused, and completing the record of contribution to the development, construction and improvement of the places with the good deeds to be committed. [ABSTRACT FROM AUTHOR]

In order to better understand the main source of the Islamic religion, the Holy Qur'an, as a text, certain methods have been followed from the earliest periods. Rules of language have become one of the most important instruments among these methods that develop within a particular system. Although the Qur'anic text is the primary source for the formation of language rules, the rules of language in general have been decisive in the understanding of the Qur'an. As a matter of fact, the lexical tafsir studies that started in the classical period have emerged as a result of this understanding. In the following periods, linguistic issues were increasingly addressed and subject-work-based studies gained momentum. In this context, preferences regarding the reference of pronouns have been one of the issues that prepare the ground for different interpretations. Because in some usages, more than one word has the property of being a reference for a pronoun, and one of them should be preferred. The preferences that are made cause the meaning to differ. In this study, the subject of the reference of pronouns in the Holy Qur'an will be dealt with in the context of the work entitled Hak Dini Kur'an Dili written by Elmalılı, using many of the tafsirs written before his time. Elmalılı's preferences regarding the subject of the pronoun were determined and compared with the preferences of other interpreters. Elmalılı were not only sufficed with narrations in the interpretation of these pronouns, but also included his own original opinions. In addition, differences were found between the preferences of the author in the tafsirs and the preferences in the translation written by him. Thus, the different meanings and interpretations arising from the determination of the authority of the pronoun have been reached and their justifications have been revealed, and the possible effects of different meanings on the judgment have been focused on. Of the eighteen pronouns identified in the Elmalılı tafsir, nine of them were examined and their preferences, which are different from other interpreters, were primarily determined. In addition, Elmalılı's arguments in his own preferences were examined and his evidences was evaluated. The consistency of the opinions expressed during the preference in terms of language rules has also been investigated. In particular, it has been shown that Elmalılı follows a original path regarding the reference of the pronoun contained in the three verses. In some pronouns, it has been observed that he prefers interpretations accepted by very few commentators. [ABSTRACT FROM AUTHOR]

In the Qur'ān, the word al-wajh (الوجه) refers -as mudāf- to both the word Allah and the essence of human in the sense of face, essence, direction and qibla. It is seen that there is no consensus on the meaning of this word in tafsīr sources and translations of the Qur'ān, and some of them are content to give only its literal meaning. Some Salafī scholars, who claim that there are no metaphors in the Qur'ān, accept the attribution of human organs such as hands, face and feet to Allah as they are, without interpreting them, and do not comment on their nature. Some groups described as Hashwiyya also make comments that amount to tashbīh and tajsīm in the context of this word. Ahl al-Sunnah scholars, on the other hand, give to the word al-wajh (face) the meaning of Allah's essence, His consent and qibla, depending on its context. If the word al-wajh is translated only with the word "face" without explanation, it is possible that it may lead to misunderstandings, tashbīh and anthropomorphic images of deities. In tafsīr sources and translations of the Qur'ān, it is important to give meaning to the verse in line with the meaning implied by the wording, the context of the verse and the relevant narrations in order to understand the divine intention correctly. In this study, the most appropriate meaning has been tried to be determined by examining the meanings given to the word al-wajh in tafsīr works and Turkish translations of the Qur'ān and by drawing attention to the meaning problem that occurs in the context of this word and the possible misunderstandings that this problem will cause. When the word alwajh is interpreted by taking into account its literal, metaphorical and connotative meanings and when it is referred to people, it means face, countenance, personality, essence, direction and qibla, and when it is metaphorically referred to Allah, it is understood that it expresses the meaning of His essence, existence, consent, contentment, His direction and qibla. [ABSTRACT FROM AUTHOR]

An important way to understand the Qur'ān correctly is to establish the relationship between the Qur'ān and the Sunnah and to do it correctly. The Prophet is the first and most important addressee of the Qur'ān. He is also a role model for the believers. Therefore, his interpretations and interpretations of the Qur'ān, as well as his actions and approvals, are very important. However, when establishing the relationship between the Qur'ān and Sunnah, it should be noted that the Sunnah and the verse are related to the same subject, and a comment of the Prophet in the form of istishhād should not be taken as an exegesis and cause misunderstanding of the verse. Easy understanding of the verses depends primarily on determining the time of their descent and the questions, problems and events that led to their revelation. This shows that understanding the verses is possible by knowing their external context. In addition, the fact that most of the verses were revealed in a group of verses rather than alone makes it necessary to identify this group of verses. In this study, information about the ways and methods of correct understanding of the Qur'ān in the context of verse 19/96 of Sūrat Maryam was given, the correct understanding of the verse was emphasized, and the external and internal context of the verse was tried to be determined. Then, the relationship between the Qur'ān and the Sunnah was discussed, the narrations that caused the verse to be misunderstood were examined, the importance of textual criticism was pointed out together with the chains of the narrations, and the issue of understanding the narrations correctly was emphasized. Then, in the exegesis of the verse, information was given about the exegesis/interpretations of the commentators who were influenced by the narrations or approached the verse with a literal and fragmentary approach and the commentators who drew attention to the external and internal context of the verse. In the end, it is stated that taking the hadiths in the form of istishhād as tafsīr causes misunderstanding of the verses, the correct meaning is lost or put into the background, and a significant number of commentators are influenced by such hadiths and deal with the verses in a way that is detached from their context. [ABSTRACT FROM AUTHOR]

In order to pronounce and know the Qur'an correctly, it is important to evaluate the verses within the framework of the qira'at asharah system transmitted from the Prophet and accepted as authentic. Most of the differences in recitation are related to the method and generally do not affect the meaning. However, some of these differences are substantive differences with dialectal and oral characteristics that affect the meaning depending on the place. While these differences do not create any contradiction in meaning, they offer opportunities such as better understanding of some words that are hidden in the verses, creating richness of meaning, diversity of views and facilitating pronunciation. The subject of this research is to reveal the effects of Surah Yâsin, which is mentioned as the "heart of the Quran" and one of the most read surahs in daily life, on the meaning by examining it within the framework of the reading aspects of the imams of the recitation. In the research, first of all, the procedural differences that were controversial among the Qur'an reciters (qāriʾ/qurr'a) in the Surah Yasin were examined under separate headings. Subsequently, within the framework of a similar method, individual differences were tried to be detected and determined with some examples. In the light of the examples in the entire surah and other information-findings, an answer was sought to the question of which issues the recitation imams disagreed on. In this context, it has been determined that while Qur'an reciters (qāriʾ/qurr'a) agree on some of the procedural and substantive differences of the Quran, they also disagree in some cases, and in a very small part of these, they affect the meaning of the verses. [ABSTRACT FROM AUTHOR]

Having been sent down from the Levh-i Mahfûz to Beytü'l-İzze and then the Holy Qur'an was revealed to the Prophet in sections. The process of the completion of the revelation, which took approximately 23 years, was shaped and completed in a gradual manner according to the needs of the people, taking into account their addiction rates in their habits, their psychological and sociological perceptions. This method used by the Qur'an has been regarded as one of the most effective methods particularly in the manner of prohibitions such as drink and interest, and in commands such as war and prayer. It also functioned in the removal of wrong behaviors and the establishment of the right ones in the context of moral principles. In this sense, the method of gradualism which was applied since the beginning of revelation should be drawn attention. This study aims to emphasize the fact that gradualism was also applied to the obligation of the hajj. As a methodology, the verses related to hajj were evaluated through the classical and modern tafsirs. Thus, this article covers the definition of the concepts and terms related to gradualism and, hajj, and it also tries to explain the verses regarding the hajj in the manner of gradualism in the hajj service. In short, this study aimed to emphasize the importance of the method of gradualism and to reveal how the method of gradualism was applied in the verses related to the hajj. [ABSTRACT FROM AUTHOR]

It is mandatory to consider the mindset of the first interlocutors of the Qur’an to understand the messages of Allah which will deliver people to peace in the end. That is because the divine message has been delivered in the language of its interlocutors and accordance with their culture and mindsets. Thus, to comprehend the message of the Qur’an as intended by Allah one would need to consider Meccan culture along with lingual analysis and dictionary knowledge. As it is known, pre-Islamic era Arabs were familiar with the concept “Allah”. This is apparent in the divine message as early as its first messages that it was speaking to a society that knew Allah and believed in Him. But, these polytheists, while embracing Allah as the highest deity, also took on other gods and worshipped them just as they worshipped Allah. Moreover, the daily life of Meccan people used to revolve around those idols and this polytheistic way of thinking was effective in their every deed. Polytheists of Mecca believed in these idols and acted as their servants because they believed that these idols could protect them from evil and disasters and provide them with everything they needed. We can gather from what we know about the era that the first interlocutors of the Qur’an had some sort of a “gods pantheon” that placed Allah at the top. Against this established status quo during the start of the revelation period, the Qur’an started a relentless struggle against polytheism to direct the Meccan people towards Tawhid. That’s why we need to try and understand the verses revealed in Mecca with this context in the back of our minds. Otherwise, we’d fail to deliver the theme of Tawhid in Turkish, the message that the Qur’an is intended to deliver to its interlocutor. An example case for this is the 77th verse of chapter Furqan. Indeed, in our society, when prayers are mentioned in sermons, lectures, and religious discussions this verse comes to mind immediately, relying on memorization purely, instead of being a result of a justified research. However, to my understanding, this verse carries a different message, and it delivers its call to its interlocutor as a whole. Furthermore, linguistically, and grammatically, the form of this verse is not suitable for interpreting the two sentences that make up the verse as two distinguished sentences that target two different sets of people. The verse in hand, when evaluated with an inner coherent by considering intra-textual and extratextual contexts, would be on point to claim that this verse, first and foremost, speaks to Meccan polytheists in a warning manner. Thereby, the Qur’an states those who take others as deities along with Allah and worship them too, bear no value in the eyes of Allah. This crystal-clear message of tawhid that Furqan 77 bears has been apparent in the first Qur’an dictionaries as well as classical tafsirs. However, when we look at many of the well-known Qur’an translations, we see that the message of tawhid has been overlooked due to the lack of interest in the verse’s context. [ABSTRACT FROM AUTHOR]

In this study, Prof. Dr. It is aimed to evaluate M. Şevki AYDIN's book "Quran Course as a Religious Education Institution". The book published by DIB publications generally aims to examine Quran courses from various perspectives in terms of religious education. In the time since the second edition of the book, many changes and developments have occurred in the name of Quran courses. In our research, in addition to evaluating the book, the information contained in the work was also supported by current changes and transformations. Since the second edition of the book was published in 2010, there have been important developments in the field of Quran courses in the country. Removing the age limit for participating in summer Quran courses, implementing the 4-6 age group Quran course project, abolishing the exchange rate system, expanding the framework of need-oriented course programs and developing these programs in terms of educational sciences, expanding. The opportunity and project to practice memorization of Qur’an along with formal education, the training of memorization students in the fields of Arabic and Basic Islamic sciences by enrolling in the Islamic Sciences Program within the Presidency after completing their memorization, increasing the admission opportunities to the faculty by determining a separate quota for these students to enter the university exams, course The issues of updating the qualifications of instructors existed in the years when the book was published, but are some of the changes and transformations that as of 2023. Therefore, the work has examined the Quran courses, which are the main field of the Presidency in non-formal religious education, in terms of introducing the systematics of Quran courses in terms of non-formal religious education. Aydın, who served as a faculty member at Erciyes University Faculty of Theology until 2022, currently continues to work as a faculty member at Nevşehir Hacı Bektaş Veli University Faculty of Education. Aydın, who has carried out very original studies in the field of Religious Education, also worked as the Vice President in charge of education at the Presidency of Religious Affairs between 2004 and 2010. In this sense, it can be said that Aydin, in addition to having the theoretical structure required by the field, is closely related to the practical situation. According to YÖK-TEZ data, there are 6 doctoral and 26 master's theses that he has supervised. Aydın has 23 published books/book chapters and dozens of articles and papers published in national and international journals. In addition to being the teacher of many faculty members/staff/researchers are still actively working in the field of religious education in Turkey, Aydın has contributed greatly to the scientificization of the science of Religious Education. As a result, in study, which we are about to examine, Aydın's experience and knowledge, especially during the time he worked at DİB, were combined with his own scientific experience and explained to the readers in a simple and understandable language. The reason for choosing the work under study is that there have been many changes and transformation processes on Quran courses since the time the book was published, and such an important and contributing work to the field has not been criticized/evaluated until now. The study was evaluated taking into account the conditions of the period in which the book was published and was supported with up-to-date information when necessary. [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]

The reasons for the writing of Qurʾānic translations are different. For this reason, the Qurʾānic translations have some methodological differences within themselves. These methodological differences cover a wide range from the structural features of the Qurʾānic translations to their content. In this sense, some of the Qurʾānic translations focus on the literal word, some focus on the meaning and interpretation, some prioritize the style, and some prefer to include more explanatory notes for a better understanding of the verses. In addition to these, another striking feature in terms of content in recent the Qurʾānic translations is the quotations from the Bible, both for comparison and to support some of the information in the verses. In this respect, the French translation of Muhammad Hamidullah's (d. 2002) "Le Saint Coran", which was translated into Turkish as “Aziz Kur’an”, has a very rich content. Unlike the other translations, this Qurʾān translation makes frequent references to the Bible and the sources of the Ahl al-Kitāb. Although there are some references to Zoroastrianism and the texts of Far Eastern religions in the translation, the most striking aspect of the translation is the intensity of the references to the Bible and the sources of the Ahl al-Kitāb. From this point of view, in our study, how should we understand the tendency to refer to the Bible, which is not common in the Qurʾānic translation literature, and is there a legitimate basis for this method? In the light of some questions such as "Does this method have a relationship with the phenomenon of referring to Israelite traditions (isrāʾiliyyāt)?", the possibility of referring to the Bible in Qurʾānic translations will be emphasised. In order to concretize the issues we have discussed in our study, the verses that are subject to attribution in the entire "Le Saint Coran" will be subjected to a thematic classification in terms of their subjects. In this way, it will be tried to show whether the message of the Qur'ān is better understood by reflecting these biblical references in the Qurʾānic translations. [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]

This article deals with the issue of drug usage, narcotics, and psychotropic substances. The Sinar Djati Kemiling Lampung Foundation is one of the institutions where the drug victim service and rehabilitation program is implemented which uses alternative treatment methods in the form of physical, mental, religious, and skills. Sufism therapy is used in overcoming anxiety in clients with drug abuse. It is about how to implement fasting therapy to overcome the anxiety of drug abuse clients, what are the effects of the therapy, and the barriers to it. This research uses a descriptive qualitative method. Data collection methods used are observation, interviews, and documentation. The source person in a study is determined with the use of snowball sampling technique. The fasting therapy is carried out systematically and regularly to overcome anxiety. Apart from the fasting therapy, there are also several activities carried out by clients such as praying, reading the Koran, and praying. Second effect of fasting therapy is to overcome the anxiety of drug clients, it can be said to have succeeded in reducing the level of anxiety in drug clients because the results of interviews with informants were proven to have reduced anxiety among the drug clients. Third, obstacles experienced by researchers when implementing fasting therapy to overcome anxiety i.e., clients find it difficult to manage fasting such as sahur and breaking the fast. [ABSTRACT FROM AUTHOR]

There are many lots of popping understandings in interpreting the verses of the Quran that gave birth to misleading understandings and teachings. These understandings are caused by their lack of literacy and their inability individually or in groups to understand the rules of Arabic and the science related to the Quran itself. The purpose of this study is to straighten out deviant understandings by relying on Arabic language skills and Quranic sciences through the opinions of previous scholars like Ar-Rasikhun fil Ilm. This type of research is library research, which uses an inductive approach and an analytical approach in interpreting Quranic verses, and collecting information related to them in this context. The results of this study indicate that the literacy of understandings must be based on the ability of trusted scholars in synthesising the science of Arabic and the sciences of the Qur'an such as the book of Mulakhos Qawaid al-Lughah al-Arabiyyah, Mu'jam al-Wasith, the interpretation books of ash-Sya'râwî, and Al- Marâghî so that there is no deviation in understanding the verses of the Quran. The researcher concluded and recommended that the interpretation of the Quranic verses be carried out by experts. [ABSTRACT FROM AUTHOR]

Quraish Shihab's role in modern Quranic interpretation in Indonesia is the backdrop explanation for the choice of this article's major object of research. His work was often studied in academics in the field of Quranic interpretation and Indonesian Islam in the early stages of the development of theme interpretation in this country. This article aims to provide a solution to the research question: is the substance orientation of the thematic interpretation in books by Quraish Shihab regarding sociologists, in accordance with the theory of thematic interpretation? Content analysis and comparative methodologies are employed. Al-lawn wa al-ittijâh, the style or approach and direction of interpretation, serve as the foundation for content analysis. According to the research presented in this article, Quraish Shihab's theme interpretation analysis in the field of sociology may be divided into three categories: internal analysis, extrinsic analysis, and study of the findings of earlier researchers. There are 18 types of analysis, with the following details: 12 of them (67%) include internal analysis, 2 (11%) extrinsic analysis, and 4 (22%) analysis based on the opinions of prior researchers. Quraish Shihab prioritizes interpretations that are implications of the themes discussed in order to be a workable solution in the contemporary context, based on the spirit of the Quran, while Dawam Rahardjo and Nur Kholis Setiawan prioritize interpretations that are implications of the themes discussed. Quraish Shihab also explains more about the ontological aspects of the themes he discusses and relates them to various internal aspects of the themes. The sociological interpretation of the Qur'an represents a method of fusing scientific and religious literature. The concern with the process of the relationship between the Qur'an and science, according to a number of experts in the field of science integration in the Indonesian Islamic community, is that science is justified by verses from the Quran even though scientists were the ones who discovered it. Even "possibly" a scientific theory cannot "read" the text of the Quran. Even if science and the Qur'an were on equal footing, neither could adequately explain how the Qur'an and nature are comprehended. In light of this, it is unnecessary to emphasize that the Quran is a source of knowledge. [ABSTRACT FROM AUTHOR]

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological 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.)

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Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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.)

Context: This study was carried out in order to provide a narrative review of the practice of patience and an opportunity for post traumatic growth in coronavirus disease 2019 (COVID-19 crisis). COVID-19 is a type of disease-causing acute respiratory syndromes. The mental health of people has been negatively affected by COVID-19 due to increased complications and mortality, special living conditions, and mandatory quarantine. Reactions to this crisis depend on the person's emotional processing style; therefore, it is necessary to pay attention to cultural and social factors. Trauma is defined as an individual's exposure to an event, such as the COVID-19 pandemic, resulting in serious injury or threat to the integrity of the self and others. Commonly, the person's first response to a traumatic event involves fear and helplessness. A traumatic event cannot be merely viewed as a threat or loss, as it also creates opportunities for positive changes, known as post traumatic growth (PTG). In the present study, we aimed to discuss the concept of patience to facilitate PTG in the context of a viral disease. Evidence Acquisition: The type of study is a narrative literature review. The content under study was the content and opinions with the keywords Post-traumatic growth and patience. The sources used were the Holy Quran books in the field of Islamic sources. Scopus and Google Scholar databases were also used to search for articles with the keywords patience and PTG. In this regard, the views of Islamic philosophers, sages, and scientists were considered. Results: It was found that patience involves acceptance, positivity, responsibility and commitment, faith, hope, reliance, and trust. The development of patience involves emotional restraint (avoidance of complaining, expressing anger or inappropriate instinctual desires, and revenge), tolerance (having peace of mind, self-care, self-regulation, and openness), endurance (showing tenacity, perseverance, and firmness), and positive expectations (anticipating relief, hope of salvation, and reward or perfection). Conclusions: According to the findings of this study, it can be stated that in times of crisis, such as the COVID-19 pandemic, people need to practice patience at a higher level than before. The development of this model and its training by counselors and therapists can help people who have severe anxiety disorders and depression caused by bereavement crises and other crises. [ABSTRACT FROM AUTHOR]

This study examines references to and images of writing in the Qurʾān, suggesting that some of them have been overlooked or de-emphasized in interpretations of the text. It then investigates the various Qurʾānic uses of the term sulṭān, usually translated as "authority," and suggests that sulṭān, in some passages, refers to a document, a warrant or license that authorizes the bearer to carry out some task. [ABSTRACT FROM AUTHOR]

The Qurʾān's fifth sura denounces the killing of game during pilgrimage and decries the killing of innocent Believers. This juxtaposition reflects the intimate connection between right worship and proper social order, between cult and covenant, a connection that animates the entire sura. In particular, the sura suggests that if Jews and Christians have been generally unreliable allies, if they have been often reluctant to support the Believers' military efforts against the Quraysh, and if they were even unwilling to requite violence against innocent Believers, it was because the People of the Book mostly had a negative view of the Meccan Sanctuary and its rituals. Specifically, they derided the central rite of ṣalāt, which may have been accompanied with sacrifices on certain occasions (such as Fridays). In the light of their opposition to the Meccan cult, the sura commands the Believers not to take Jews or Christians as covenantal partners. It is possible that the sura thereby ended the Believers' alliance with some Jewish tribes of Yathrib as enshrined in the Constitution of Medina. What supports this possibility is that al-Māʾidah has significant thematic and terminological overlaps with the Constitution of Medina, as alliance with the Jews and deterring violent crimes through retaliation are central concerns to both documents. Still, and contrary to the interpretations of several scholars, it is doubtful that at the time of al-Māʾidah's proclamation the Prophet had judicial authority over the People of the Book or that he sought to impose violent punishment against them. [ABSTRACT FROM AUTHOR]

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]

The current study aimed to identify the effectiveness of an educational programme based on the Quran proverbs in acquiring doctrinal concepts and developing the emotional efficiency of 11th grade students in Jordan. The study utilized the quasi-experimental method, and its sample consisted of 40 students from the 11th grade at Al Nasser Modern School of the Directorate of Education of Marka district in Amman, Jordan. The study sample was randomly divided into two groups: a control group that studied traditionally, and an experimental group that studied using the educational programme that is based on the Quran proverbs. The researcher prepared two tools: a test for measuring the acquisition of doctrinal concepts, and a self-efficiency scale after confirming their credibility and stability. The results showed statistically significant differences in favor of the experimental group that studied according to the educational programme that is based on the Quran proverbs, using the abovementioned tools. The study recommended holding workshops to train educational supervisors and Islamic education teachers in order to enable them to prepare and build programs that are based on the Quran proverbs and utilize them in the educational process . [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]

The division of inheritance 2 1 is the final division in the Qur'an. The author compares contemporary Muslim feminist and contemporary interpretations of thought, namely the modern interpretation of Al-Misbah by Quraish Shihab and Amina Wadud's method of thought. Both are well-known figures in their circles. The research method used is library research (library research), with data processing techniques used comparative methods. This article compares the thoughts of Qurais Shihab and Amina Wadud. In the interpretation of Al-Misbah, the division of inheritance 2:1 cannot be changed; this is a final decision already made with provisions in the Qur'an. However, another work of Quraish Shihab allows a 1:1 division, but with the condition that the heirs (such) agree. Meanwhile, according to Amina Wadud, the distribution of inheritance 2 1 is not a final division, but this is one of the various ways of dividing inheritance. Amina Wadud saw the size of the benefits of the heirs. The heirs will get 1:1 if each is equally useful and fair for both heirs. From the division of inheritance according to the two figures, it turns out that gender equality has been fulfilled. These two figures provide access, participation, and benefits to the heirs getting their respective shares. [ABSTRACT FROM AUTHOR]

Exploring the debate between Islamic and secular laws from the perspective of Islamists, this article suggests a way of rethinking the relationship between popular sovereignty and God’s sovereignty in the modern world. There has been a conundrum of calls for reform in Islamic law based on democratic principles in the contemporary world. Comparing the role of morality in Islamic and secular legal systems, highlighting their differences in the foundations and principles of morality in both systems, this article primarily argues that morality is essential for law in both systems. However, the examination of the issue of sovereignty, whether it belongs to the people or to God, explains why Islamists reject Westerninspired reforms in Islamic law. The article examines the principles of Islamic law and the concepts of fitrah (innate disposition) and deism to highlight the fundamental differences in sovereignty between the two systems. While the article acknowledges that Islam does not oppose democracy, it reflects on the Islamists’ contention that some modern democratic values are incompatible with Islamic law. It emphasises that arguments on morality should be based on Islamic law (Sharia’h), which is derived from the Qur’an and Sunnah and provides its own criteria for reform. In conclusion, the article stresses on the inherent conflicts between modern democratic values and Islamic law, and the need for independent and internally guided reform within the Islamic legal system which remains faithful to Islamic principles and free from conceptions strange to it. [ABSTRACT FROM AUTHOR]

Question answering has been around for more than half a century. The problem was addressed with different solutions in the eras of different technologies. Some proved more helpful and accurate than the other. Different studies are available online which list and summarize the work done in this domain. This SLR adds up to that list with answers to some questions which will assist the researchers in this field to comprehend the existing knowledge, quickly analyze the available facts and determine some research gaps and future directions. In this article, we investigate different solution domains applied to question answering systems, their results, and methodologies. We also list and discuss different datasets provided to the community for experiments along with their availability status. In the light of this study, we analyze different solution domains and the areas where they produce promising results. Moreover, we focused on different evaluation metrices used in the papers that were included in this study and shed light on some metrices which should be included in the results if the community wants to achieve greater results. Lastly, we also looked into an interesting possibility of a question answering system where answer could be generated using multiple sources. And for that we suggested a domain based on the Quran, Tafseer and Ahadith data sources as the Quran and Ahadith contribute collectively in the Islamic legislation. We hope this article will help the new researchers in the field of question answering to start their research. [ABSTRACT FROM AUTHOR]

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

The oral reading traditions of the Hebrew Bible and the Qurʾān have a number of affinities. Recent literature shows that these parallels include orthoepic features, the pluriformity of the oral reading traditions, as well as the representation of non-standard oral traditions in written form. The present article takes this comparative effort one step forward. It explores how pauses influence the exegesis of the Hebrew Bible and the Qurʾān. That is, it examines the impact of the Masoretic pausal accent signs and the pausal suggestions in the Quranic waqf and ibtidāʾ (pausing and beginning) literature on exegesis. Examining several case studies, the article points out parallels in the ways both reading traditions employ pauses in exegesis. Without denying the differences between the two systems, some of which are highlighted in the article, it is found that both seem to operate in conceptually similar ways. [ABSTRACT FROM AUTHOR]

This paper examines how Quranic text treats the construction of a participle in predicative position when it is followed by a direct object. While the medieval grammarians typically say that the participle may be either followed by the object in the accusative or form a construct phrase with it regardless of the definiteness of the object, close examination of the behaviour of participles in predicative positions in the Quranic text shows that a clear correlation presents itself. Indefinite objects are marked with the accusative, whereas definite objects are formed through a genitive construction. This thus means that the linguistic register of the Qurʾān, different from other forms of Classical Arabic, represents a kind of differential object marking on the objects of predicative participles, differentiating between indefinite and definite objects. [ABSTRACT FROM AUTHOR]

This study delves into the analysis of Hadith in H.M. Arsyad Thalib Lubis' Fatwa Book, titled Some Problems, with a specific focus on investigating the status of the Sanad and Matan, as well as exploring the method of Fiqhul Hadith employed in the book. The primary inquiries include determining Sanad's status, Matan's status, and the Fiqh al-Hadith method employed by Arsyad Talib Lubis. The research utilizes a literature-based approach with a scientific and methodological orientation. The findings reveal that out of 154 hadiths in the book, 97 are Sahih, 34 are Hasan, 14 are Da'if, 1 is Munkar, and 8 are not found in the Mutun al-Hadith. The Matan's status affirms that the contained hadiths align with the principles of the Qur'an, hadith, Ijma', Qiyas, and commendable Muslim practices, encouraging their incorporation into daily worship. The Fiqh al-Hadith method outlined in the book encompasses understanding the hadith following Quranic instructions, considering background, situational conditions, and purpose, distinguishing between variable means and fixed ends, discerning expressions of haqiqi and majadzi, recognizing the distinction between the unseen and the real, and ascertaining the meaning of words in the hadith. These findings contribute to a nuanced understanding of Hadith analysis and offer valuable insights for scholars and practitioners of Islamic jurisprudence. [ABSTRACT FROM AUTHOR]

Translating rhetorical questions from one language into another requires the translator's attention, since rhetorical questions are interrogative in form yet do not expect answers but rather are used to deliver rhetorical functions such as assertion, negation, exclamation and showing abundance. Further, the sustenance of the thematic structure of rhetorical questions is important to maintain their functions. As such, the present study analysed the thematic structure (theme-rheme) of the Quranic rhetorical questions translated into English by Arberry (1996) to determine whether the functions of such questions are reflected accurately. To achieve this purpose, the study employed Halliday's (1994) textual metafunction. The analysis revealed that the translator made some differences and changes in the thematic structure of the target text, mainly playing on the theme of the rhetorical questions of the source text. The rheme also shows some changes and differences, especially the grammatical categories. Accordingly, the functions of the Quranic rhetorical questions were not accurately reflected. [ABSTRACT FROM AUTHOR]

The Greek version of Claudius Galen’s On the Usefulness of the Parts [Περὶ χρησέως μορίων: Peri chrēséōs moríōn], an important book in terms of both the history of medicine and theology, has survived to this day. This work by Galen was translated into Arabic under the name Fī Manāfi’ al-’Adā’ by Ḥunayn Ibn ‘Isḥāq in Baghdad in the 9th century during the translation movement in the Islamic civilization. This article aims to observe the changes Ḥunayn made in the text by generally focusing on specific terms and phrases. Particularly, this will be achieved by comparing the English translation of Galen’s Greek original work with its Arabic translation. And this will be specifically accomplished by drawing attention to Ḥunayn’s method and approach of translation in adapting Galen’s work On the Usefulness of the Parts to Islamic culture. It is clear that the term “Islamic culture” encompasses a vast array of concepts. However, for the purposes of this article, our focus will be on Islam’s robust monotheistic principles, its rejection of pagan notions, and the unique phrases that can be traced back to the Qur’ān. Elvira Wakelnig described this translation approach as a method wherein the “Greek material was clothed in Islamic garb”. The reason for choosing this particular book stems from the fact that its topic is closely related to rational theology and it has arrived to us in a complete form in both its original Greek language as well as in its Arabic translation made by Ḥunayn. [ABSTRACT FROM AUTHOR]

Mufti Ahmad Yar Khan Naemī was a Famous scholar of 14th century of Hijra in the history of subcontnent. He was a great mofasir of Quran. He wrote Tafseer Naemī which he could not complete and he died during this great job. He wrote the tafseer of only 11 paras only. His son started to write it but he could complete only 20 paras and died. In this article Drayati Usloob of Mufti Ahmad Yar Khan has been discussed and analysed in the description of Tasawwuf. Mufti Ahmad Yar Khan has explained the verses in different categories. He narrates the meanings of a verse by Arabic dictionary, words and their meanings, translation of Ahmad Raza Khan brelwi, relation of the verse with earlier one, Shan e Nazool, Nahwi Tafseer, scholarly Tafseer, Fawaid e Ayat, Fiqhi Masail, Answers to different objections and Sufiana Tafseer. His Sufiana Tafseer has points to about tasawwuf and its terms. It can be concluded that he has also used Drāyat in elaborating the matters o Tasawwuf in his tafseer. [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]