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Copyright of Dergiabant is the property of Dergiabant 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 Dergiabant is the property of Dergiabant 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.)

Introduction and Objectives: To date, there are no known supplement products made from a combination of eel and tempe. The development of concentrate from eels in combination with tempe (ETF) aims to create supplements containing the essential amino acid L-arginine, which has many proven health benefits. Methods: The community empowerment was held from June to July 2023 at Cangkringan, Sleman, Yogyakarta. The main agendas consisted of ETF training production and the cooking creation of ETF-based food. Aside from that, there were several secondary agendas such as food halal socialization, accessories design training, patchwork utilization training, computer and Microsoft Office training, English language education, public speaking class, Al-Qur’an and miscellaneous education for children, community service, mutual cinema, and competitions for the community. Results: The community development program in the production of high-amino acid concentrated ETF flour has succeeded in achieving the three main objectives of the program, namely functional product innovation, empowerment of micro, small, and medium enterprises and local communities, as well as increasing demand for local commodities, showing the importance of collaboration between the government, community, and private sector in supporting the development of local products that are economically and health-beneficial and can be used as examples to share similar initiatives in other areas. [ABSTRACT FROM AUTHOR]

Copyright of Asia Minor Studies is the property of Asia Minor 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.)

Copyright of Bulletin of the Institute of Ethnography of the Serbian Academy of Sciences & Arts / Glasnik Etnografskog Instituta SANU is the property of Institute of Ethnography, SASA 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.)

Surah Al-Fâtihah, as the greatest surah in the Qur'an, can be obtained, evaluated and tested for the truth of its knowledge through five levels of understanding (Fiqh), namely: Fiqh al-Lughah (Language and the Nature of Knowledge), Fiqh al-Munâsabah (Correlation and Building Structure of Knowledge), Fiqh al-Hidâyah (Instructions and Methods for Obtaining and Testing the Truth of Knowledge), Fiqh al-Idârah (how to Manage the Benefits, Solutions and Neutrality of Knowledge), and Fiqh al-Hadârah (ways of Knowledge solve the problem). The tadabbur analysis of Surah Al-Fâtihah was carried out using an integration approach of three perspectives, namely: First, the perspective of the Philosophy of Science, Second, the perspective of Bloom's Taxonomy regarding the Dimensions of Knowledge, and Third, the perspective of the Tadabbur Methodology. Through a combination of the three perspectives, it can be formulated that Surah Al-Fâtihah is a surah which means Opener, has a philosophy of meaning of victory (Al-Fath) based on openness; both thoughts, heart (beliefs and emotions), and attitudes (behavior and morals). In the context of Constitutional Politics, this Surah inspires constitutionalism as the spirit needed in the formation of a Constitution. Up to the level of the Living Constitution which contributed to the civilization of all humans in the world. This research aims to determine the concept of implementing the Quranic tadabur Surah Al-Fatihah in constitutional politics. [ABSTRACT FROM AUTHOR]

This study examines the philological data criteria used for exploring the genuine meanings and denominators of Arabic verbatim of the Qur'ān by Muslim exegetes of the classical period, with a special focus on the philological ramification of the commentary of dhālika l-kitāb pattern in Q 2:2. Having attained the status of a corpus (kitāb) in the aftermath of a very long-phased oral tradition, the Qur'ān's textus receptus reflects both portrayals of verbality and scriptural traits embedded in its Arabic verbatim yielded by the compilation process. The Qur'ān, representing a junction spot for oral and written traditions in Arab culture, is known to be molded according to the Arabic language register and also formalized the language's post facto grammar. In this vein, the Qur'ānic text bears a reflexive affiliation with its pertinent language. This article argues that the lingual reciprocity between the Qur'ānic text and its language underwent a critical suspension through commentaries when the case was Qur'ān's al-kitāb. In this article, the first layer of the data reflects the historical background of the term kitāb. Then, it construes the word within Qur'ān's cross-references. It exemplifies commentaries on the dhālika l-kitāb pattern, circumventing philological evidence. After elucidating different grounds leading to philological ramification, I argue that a philological inference from the Qur'ān nests in its fullest sense only when the commentator credits historical data and cross-references within the Qur'ānic content. [ABSTRACT FROM AUTHOR]

The article traces the problem of emergence of the Arabic written translations of biblical texts. There is a generally accepted idea about the period of formation of Islam (i.e., the early 7th century) as the starting point after which the first written Arabic translations of biblical texts might have appeared. Accordingly, the oldest written Arabic translations of biblical texts date back to the 8th century, although a generally accepted translation of the Bible among Arabs did not exist even in the 10th century. The traditional approach to the date of the first written Arabic translations of biblical texts is based on the belief that before the emergence of Islam Arabs had a developed oral tradition of storytelling, and thus the ideas of Christianity and biblical texts could have circulated orally in Arabic. Therefore, this approach suggests that the oral storytelling was the source for the numerous Christian reminiscences in the Qur'an, such as references to events or figures of the Gospels (e.g., St. Mary and the Annunciation, Jesus and his miracles), as well as for inaccurate quotations from the Torah and the Psalms. On the other hand, the traditional Islam recognizes such reminiscences as confirmation of the divinity of the Qur'an as a revelation that the Prophet Muhammad - the founder of Islam - received from the same God who had sent a similar biblical revelation to Christians. At the same time, the fact that there is no real evidence of the existence of written Arabic translations of biblical texts in the pre-Islamic period serves as a basis for scientific confirmation of the traditional approach. This raises a hypothesis about the possibility of finding the above-mentioned evidence in the future. This hypothesis is based on the facts of the historical and religious context in pre-Islamic Arabia. It is believed that before the formation of Islam in Arabia, Arab missionaries played an active role in spreading the ideas of Christianity. The activities of these missionaries influenced the development of the Arabic writing, which is reflected in numerous inscriptions and graffiti. It is quite probable that the first written Arabic translations of biblical texts could have appeared within the context of the developed Christian community with the writing system. The preservation of such hypothetical translations was complicated by the turbulent history of the Arab world which affected local Christian monasteries where pre-Islamic Arabic written translations of biblical texts could have been preserved. [ABSTRACT FROM AUTHOR]

Copyright of Buletin Al-Turas is the property of Universitas Islam Negeri Syarif Hidayatullah Jakarta 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 is a transcript of a presentation at the Thirty-Fourth Annual Peace Studies Conference at the College of St. Benedict and St. John's University on September 18, 2023. The presentation provides (1) some background information about Islam; (2) related ideas about Christianity; (3) a discussion of some verses in the Quran, which relate to the environment, and some Islamic interpretations of them; (4) an analysis of Ibrahim Abdul-Matin's ideas on Islam and the environment; and (5) a tribute to Father Rene McGraw, OSB. [ABSTRACT FROM AUTHOR]

This Study aims to analyze how the Quran explains the integrity of leaders as an effort to prevent corruption in Indonesia. This is urgent because the problem of corruption cannot only be solved by building a legal and judicial system but also requires prevention efforts through character building, especially related to leaders. It is categorized as qualitative research with a literature review by conceptual approach. The research analysis uses descriptive-qualitative analysis with the stages, namely editing, classifying, and conclusion. The results showed that the Quranic Leadership to prevent corruption in Islam is reflected in the character or personality of the Prophet Muhammad, namely shidiq (honest), amanah, fathanah (intelligent), and tabligh (communicative and transparent). Suppose it is associated with leadership characteristics described by all classical and modern management experts, such as the theories of Warren Bennis and James O'Tool. In that case, these characteristics have been reflected by the Prophet Muhammad throughout his life. Even the Prophet had first applied it through the instructions of Allah SWT contained in the holy book, the Qur'an. [ABSTRACT FROM AUTHOR]

The present paper argues that structures of the Holy Quran may be relied on as a source of eloquence, contributing to a more idiomatic and elevated translation of the English classics. Accordingly, the paper identified a number of significant Quranic structures that can be leveraged as a translation strategy. Then, the proposed translation strategy was applied to selected parts of Charlotte Bronte’s 19th-century novel Jane Eyre. To evaluate the efficiency of the strategy, the translated excerpts were presented against Muneer Baalbaki’s published translation of the novel to be assessed by a panel of experts comprising nine linguists and translators who provided their input and evaluation on a Likert scale of 1 to 5. Based on the statistical analysis of responses, the suggested translation was found to be fairly successful, scoring an average of 4.28 out of 5.00. The study revealed that Quranic structures can be selectively applied to texts following specific strategies and taking various aspects into consideration. Moreover, it recommends conducting further studies on Quranic vocabulary and rhetorical expressions that can also be utilised in the translation of classical literature. [ABSTRACT FROM AUTHOR]

Among Muslims there is a dogmatic belief in the linguistic inimitability of Qur’anic discourse that places limitations on its translatability at different linguistic levels and constitutes a minefield of hurdles when translating it between incongruous and incommensurable languages. One understudied linguistic level is the lexical-semantic level and one unstudied issue is the frames and functions of ancillary antonymy in the Qur’anic discourse. This article explores the translatability of ancillary antonym frames and functions from Qur’anic Arabic into English, using a lexicosyntactic approach to seven English translations available and accessible in the Quranic Arabic Corpus (QAC). Findings demonstrate that the Qur’an translators in focus are at great variance in rendering the syntactic frames and discourse functions of ancillary antonymy into English. There are also noticeable variations in the translatorial syntagmatic chains and paradigmatic choices as a result of adopting different translational strategies, notably explicitation, implicitation, domestication, foreignization, reproduction, substitution, and exonymy. The main conclusion is that ancillary antonym pairs co-occur within syntactic frames and co-perform discourse functions which must be attended and rendered into target texts. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi 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.)

Some historical stories, especially because of their religious themes, appeal to the ordinary people in some societies and have been retold in different ways during the time. One of these stories is the story of Prophet Yusuf, which has been frequently considered not only in the history of the Qur'an interpretational tradition by commentators and authors in the field of ethics but also in the history of Iranian poetry, art, and literature. The two important scenes of this story are Yusuf escaping from Zulaykha and also Zulaykha's party which are considered the two tempting climaxes of Yusuf's story as well. These two scenes refer to moral aspects, on the one hand, and to sexuality on the other. These dramatic and figural scenes have been repeatedly represented in the history of Iranian painting, especially in the Safavid and Qajar eras. There are many paintings in the Qajar era also seemingly referring to and evoking this scene for audience. As a social fantasy, discussed in this paper, the Naranjborii Majlis or Zulaykha's party somehow discards moral aspects for the sake of sexuality. This scene, not mentioned in the Torah at all and briefly mentioned in the Qur'an, is highly taken into consideration by commentators, poets, writers, painters, and the ordinary people in post-Qur'anic literature in all historical periods, especially in Iran. Therefore, one can question this importance and look for its historical and cultural roots; the visual functions of it can be questioned as well. This essay, with a descriptive and synthetic analytical method, tries to gene-analyze this scene in a social and psychoanalytical approach regarding the collective unconscious of Iranian people. Gene-analysis in this paper provides a theoretical and conceptual framework alongside a methodological and targeted combination of myth-analysis, psycho-analysis, and discourse analysis, with the help of which one can find the mythological origin of this scene and comparatively analyse them in terms of discourse, and expectedly, in terms of psychoanalysis, to know about the conscious and unconscious psychological investment of the collective subject. The results justified that the Creation Myth scene in Bondahish, one of the holy books in Zoroastrianism in the late Sassanian era, is the figural model of Zulaykha's party, also Nerse and Jahi are the archetypal characters of Yusuf and Zulaykha with the same roles and characteristics. The paintings of Zulaykha's party can present dense and multiple and at the same time contradictory scenarios and can also be a suitable scene for the collective subject's projection and fantasy; consequently, it causes the multifaceted circulation of desires and anxiety in an unconscious way. What is considered to be the most significant point of this study is that Yusuf is deemed an attractive prototype for kings, beautiful men and women; like Fath Ali Shah, due to the correlation of power (holiness) and beauty (connected with sexuality). Finally, what can be inferred from this paper is that, this scene due to some indigenous reasons, rooted in Iranian culture and history, has been repeatedly represented in the history of Iranian painting. [ABSTRACT FROM AUTHOR]

Illumination was always next to book design. Among the various schools of illumination, the Timurid School is considered a turning point in Quranic illumination, and its influence can also be seen in Safavid Quranic illuminations. On the other hand, Iran's political, economic and cultural connection with India in the Safavid era also caused the growth of Gurkanid illumination in that period. Based on this, the present qualitative research examines examples of Timurid, Safavid, and Gurkanid Qur'ans in a descriptiveanalytical way, using library sources. The aim of this article is to achieve the structure of Sharafeh in Quran illumination in two Timurid and Safavid periods and its effect on Sharafeh illuminations in Gurkanid Qurans. The main question of the article is: what visual characteristics did Sharafeh has in the Qur'anic illumination of the Timurid and Safavid periods? And what effect did these features have on Gurkanid Qur'anic Sharafeh? The concepts of Sharafeh in the Quranic illumination of the Timurid and Safavid periods are related to rays of sun light, and the illumination artists tried to make it to show in the Quran, what is clear is that Sharfeh has gone through its own evolutionary process in the Timurid and Safavid Qurans. Usually, the sharafeh of the Timurid period were of medium length and it is drawn in a single color, with a medium distance and with the design of two types of simple and productive balconies side by side. As in the Qur'an of Ibrahim Sultan, which was made in Shiraz, these characteristics are clearly evident. In the early Safavid period, due to the fact that the court paid more attention to the art of painting and the establishment of the painting in School of Tabriz II, artists painted magnificent paintings and illuminations. In the Safavid period (16th century AD), Sharafeh were drawn relatively large, single-color, medium-distanced and elaborately painted porches. In the 17th century, the Sharafeh were usually monochromatic, short and with a short and simple distance. In the meantime, it seems that Iranian artists had a great impact on Gurkanids and Indian artists gradually combined their artistic taste with Iranian artistic teachings and after a few decades achieved a more independent style of Iranian illuminations. Therefore, it can be said that the performance of sharafeh in Indian Qurans was inspired by the sharafeh of the Safavid era (16th century AD) and in the 17th century AD, unlike the Sharafeh in Iranian Qurans, it was very prolific, dense, and long. And it was more diverse and, in some versions, it was also drawn in color. The illuminators of Timurid and Safavid schools tried to use Sharafeh in Quranic illumination with a certain balance and order. Gurkanid illuminators have also been greatly influenced by these elements in decorating the Qur'an; while they also applied their tastes. Sometimes the decorations of these balconies in the Gurkanid school - especially at the end of the 17th century - are seen in an extreme form, rich, crowded and with a high variety of colors. [ABSTRACT FROM AUTHOR]

The current study aimed to reveal the teaching of intonation and Tajweed courses by some interactive applications for the students of Imam Abdul Rahman bin Al-Faisal University (IAU) during Corona pandemic. The study used descriptive approach, consisted of (210) female students, and they were selected by random sampling, and the questionnaires were distributed to the sample members in two stages (paper-electronic). The use of (permanent) with an arithmetic mean (4.29), and the theme as a whole related to the purpose of using interactive applications came with the degree of use (always) and with an arithmetic average (4.55), and the theme as a whole related to the problems and challenges facing the use of interactive applications came with the degree of use (always) and with an arithmetic average. (2.70), and the theme as a whole related to ways of activating and developing the use of interactive applications in supporting and supporting intonation and Tajweed decisions, with the degree of use (mostly) and with an arithmetic average (4.06). The results also demonstrated that there were no statistically significant differences at the level of significance (0.05) between the average responses of the study members about the use of interactive applications in teaching intonation and Tajweed courses from the female students' point of view attributed to the study group. By teaching standardized Tajweed courses to Saudi universities, emphasizing holding seminars and workshops, and issuing introductory brochures targeting all university staff, including students, administrators and faculty members, to learn about the importance of interactive applications. [ABSTRACT FROM AUTHOR]

This review paper aimed to the study Emotional Balance and its Significance in the Prophetic Sunnah, the paper discussed Balance deeply as it is considered the foundation of upright behavior for individuals and communities. The paper used the analytical descriptive for the Quran and the Prophetic Sunnah to investigate the topic of balance and its impact. It founded that, Islam has a unique and distinctive nature, as it balances actions, words, and all aspects of human behavior, both apparent and hidden, with the standard of moderation and balance. It rejects extremism in all cases. Therefore, this review paper has been conducted to highlight Islam's concern with building the balanced Muslim personality, in compatible three phases: Muslim's Balance with His God, The Muslim's Balance with Himself, and The Muslim's Balance with His Society. And recommended Muslim to be proud of its religion, according to the approach of the Quran and the Prophetic Sunnah. [ABSTRACT FROM AUTHOR]

Copyright of DAYAH: Journal of Islamic Education is the property of DAYAH: Journal of Islamic Education 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 COVID-19 pandemic influenced the whole world and changed social life globally. Social distancing is an effective strategy adopted by all countries to prevent humans from being infected. Al-Quran is the holy book of Muslims and its listening and reading is one of the obligatory activities. Close contact is essential in traditional learning system; however, most of the Al-Quran learning schools were locked down to minimize the spread of COVID-19 infection. To address this limitation, in this paper, we propose a novel system using deep learning to identify the correct recitation of individual alphabets, words from a recited verse and a complete verse of Al-Quran to assist the reciter. Moreover, in the proposed approach, if the user recites correctly, his/her voice is also added to the existing dataset to leverage proposed approach effectiveness. We employ mel-frequency cepstral coefficients (MFCC) to extract voice features and long short-term memory (LSTM), a recurrent neural network (RNN) for classification. The said approach is validated using the Al-Quran dataset. The results demonstrate that the proposed system outperforms the state-of-the-art approaches with an accuracy rate of 97.7%. This system will help the Muslim community all over the world to recite the Al-Quran in the right way in the absence of human help due to similar future pandemics. [ABSTRACT FROM AUTHOR]

This research explores a unique perspective on online learning as depicted in the Qur'ān, deviating from traditional empirical methods. It delves into the belief that Allah, in the unseen realm, facilitated online learning for prophets like Abraham, David, and Noah through dreams and revelations. The study employs the maudhu'i interpretation method and content analysis, revealing that Allah guided the prophets in implementing online learning in both tangible and intangible realms. Prophet Abraham used parables, David employed demonstration, and Noah embraced a practical approach. Allah intricately monitored the online learning processes, emphasizing the need for students to use props for understanding. The study underscores the importance of qualified instructors incorporating tactile media for effective online learning. [ABSTRACT FROM AUTHOR]

Religious experience is a uniquely human phenomenon present in all modern cultures. However, although there has recently been a growing interest in determining the neuroanatomical and neuropsychological foundations of the religious experience, virtually no studies have examined the neural correlates of Quran recitals. In this study, we fill this research gap via a block design fMRI paradigm based on three randomly repeated audio experimental conditions. The whole brain GLM results show that the brain networks involved in Quran recitation include the "empathy network", which includes the ACC and the insula, the "mentalizing network", which includes the superior temporal gyrus and the MFC, and the episodic memory network which includes the parietal brain regions. Broadly, our results are in line with the view that religious experience can be described via certain neural circuits mediating emotive processing and mental imagery. [ABSTRACT FROM AUTHOR]

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 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 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 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 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.)

This article concerns the problem of eternal hell in Islam as an aporetic problem of evil with a focus on Aijaz's description of the Islamic soteriology. I contest his description of Islamic culpability and his claim that all non-Muslims are regarded as kâfir and consigned to eternal hell. First, I aim to illustrate the pitfalls in his line of argumentation such as crude generalizations and selective reading of the Islamic sources, which seem to render his argument a strawman fallacy. I offer a more accurate analysis of the Islamic view, by arguing that only a limited group of people who fight against truth through evil actions are considered as kâfir. Second, building on my analysis of the notion of kâfir , I address the question whether God's perfect love and wisdom are compatible with limited salvific exclusivism. Thus, I aim to elaborate on the rationale behind the prescription of eternal punishment for the kâfir in the Quran in the rest of the article, by arguing that the kâfir is incapable of genuine repentance due to his character formed by his free choices. This, in turn, makes it impossible to achieve retributive justice through a finite punishment concerning the kâfir 's evil actions. [ABSTRACT FROM AUTHOR]

In this article, what path to choose, what to pay attention to in terms of educating the youth of our republic as a comprehensively developed person. It is necessary to pay attention to what should be done to achieve a positive result, as well as to the teachings of our holy book of the Quran on education, to the views of great thinkers on the education of the younger generation. [ABSTRACT FROM AUTHOR]

From the perspective of Islamic theological thought, every sin, in addition to otherworldly consequences, produces some damage in this world. Sins the effect of which is limited to an individual have the potential to affect negatively one’s spiritual and physical constitution, while sins in the sphere of interpersonal relationships destroy the social fabric. Considering the consequences for the vitality of social structures, a particularly destructive sin is the sin of slander. In the theological sources of Islam, the most well-known case of slander is the Hadisetu-l-Ifk or the slander against Aisha, RA. The honorable Qur'an and hadith sources give a detailed description of this event. Based on the Qur'anic and hadith sources, this paper aims at conceptualizing categories and processes essential for the revitalization of interpersonal relationships after the state of disturbed social dynamics due to slander. In addition to the aforementioned sources, the aim was achieved by relevant insights into certain disciplinary areas of contemporary science. A discourse analysis and case study methods were applied in the paper (Popadić, Pavlović & Žeželj, 2018) as well as the methodological approach of combining traditional and rational interpretation, as the best approach for analyzing the Holy Qur'an (Halilović, 2015). The obtained results contribute to the revitalization and development of healthy interpersonal relationships and positive dynamics of interpersonal relationships. [ABSTRACT FROM AUTHOR]

The Qur’anic verses and prophetic traditions confirm the physical, ethical and universal perfection of a man. The highest level of perfection belongs to Prophet Muhammad, peace be upon him, and to his righteous successors. Every man, according to the Sufi teaching, can potentially become perfect, while the main purpose of a perfect man is to serve others making them happy in this world and hereafter. Perfect men are teachers and guides to other people. Inspired with other Sufi scholars, Bosnian Sufis wrote about the Perfect Man. Their teachings greatly relied upon Ibn ʻArabi and Al- Ru:mi. They clearly deny any form of pantheism, panentheism, anthropomorphism (a combination of God and man), the embodiment of the God, the God becoming a man etc. Shaykh Mustafa Colic, in his teaching of the Perfect Man uses a new term in the Bosnian language 'Allah's Revealed Entirety'. His teaching, also, relies on the teaching of early Sufis but it contains some new aspects as well. [ABSTRACT FROM AUTHOR]

The fundamental and most important source of Islamic learning is the Qur'an. As part of the study of the Qur'an, the study of tajwid is unavoidable as a special Islamic discipline that deals with the correct interpretation of the text of the Qur'an as the God’s final revelation. The aim of the paper is to present the study of tajwid in Islamic educational institutions in Bosnia and Herzegovina in the period from 1878 to 1945. The common feature of all the tajwids created in the aforementioned period is that they were written in Arebica, i.e., the Arabic script, in the Bosnian language. Proper teaching of the Qur'an was represented in all elementary schools of that time, such as in sibjan-mektebs and mektebi-ibtidaijjas. Qirāʼah or tajwid appears as a teaching subject in the lower (Rushdie) and higher grade levels in madrasahs. The primary goal of school teaching was for children to learn to read the Qur'an correctly, to learn the basic foundations of the faith of Islam, the foundations of fiqh, Sharia regulations and ethics. In madrasahs in Bosnia and Herzegovina and elsewhere throughout the Islamic world, classes were conducted in a traditional manner, and the program was adapted to the needs of that time. In some madrasahs, the program was focused on studying the interpretation of the Qur'an, in others, greatest attention was paid to the hadith, and in some madrasahs, sharia law dominated. In this paper, the work of sibjan-mektebs, mektebi-itidaijjas, rushdies and madrasahs is analyzed and reviewed with the emphasis on the presence of school subjects related to Qirāʼah or tajwid. We tried to provide an adequate and as complete as possible overview of the study of tajwid in the abovementioned Islamic educational institutions in Bosnia and Herzegovina. [ABSTRACT FROM AUTHOR]

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

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

Ancient mushafs are important sources of information on Islāmic sciences such as qirāat, rasm al-mushaf and history of mushaf. Many ancient mushafs, which are the written form of our holy book and one of the artifacts of our cultural heritage, are included in the inventory of the Topkapı Palace Museum and the Museum of Turkish and Islāmic Arts in our country. However, there are also a considerable number of ancient mushafs in western countries such as France, Germany and England. In the West, it is seen that there has been an interest in early mushafs since the 19th century, and important studies are still being carried out with personal / institutional efforts. On the other hand, some Muslim scholars living in different countries began to conduct technical studies on early mushafs about two centuries after the West, and this field of research has only recently become a popular field in Turkey. Although it is too late to show this interest, it is very important to examine the ancient mushafs from a Muslim point of view to evaluate the information they provide in a healthy way. In the West, names such as François Déroche stand out alongside institutions such as the Corpus Coranicum, which conducted serious research on early mushafs. The French researcher Déroche is regarded as an authority on dating mushafs by considering the orthographical forms used in them. However, in such studies on ancient mushafs, although some evaluations are made under the headings of qirāat and rasm al-mushaf, it is seen that evaluations are not made by taking into account all the qirāat literature, both sahih and shāz, and superficial determinations are made. It is known that Tayyar Altıkulaç was the first one to begin his studies on early mushafs in our country. The main theme of Altıkulaç's studies, who examined and published many mushafs in different museums/libraries, is to prove that the Qur'an has survived to the present day without change. In addition, although Altıkulaç made evaluations in terms of qirāat and rasm al-mushaf, it is not possible to say that these evaluations are sufficient. This study, one of the few studies on early period mushafs in Turkey, examines the Arabe mushaf number 358 in the National Library of France. The aim of this study is to introduce one of the hundreds of mushafs that are in the inventory of different museums or libraries but have not been studied academically, to the field of recitation. In addition, it is to make a detailed examination by considering the points that names such as Déroche in the West have left incomplete in the titles of recitation and rasm al-mushaf, and thus to contribute to interested researchers and the field. In this study, the mushaf numbered BNF Arabe 358, which consists of eight separate sections, has been analyzed primarily in terms of its formal characteristics, based on calligraphy-illumination art and mushaf history sources. It has been determined that Kufic calligraphy was used in all the parts of the mushaf and the dots for the letters were added later. Considering the information found in some parts of the mushaf and the spelling characteristics of the letters, it is thought that the mushaf may belong to the 9th-10th centuries. Although there are differences in a few places indicating shāz qirāat, the dots placed on the letters are more in accordance with the qirāat of the Kūfī schools of qirāat, and three words were also found to be written in violation of the rules of the rasm al-mushaf. [ABSTRACT FROM AUTHOR]

Although al-Maturidi's work called Ta'wilat al-Qur'an has been distinguished as a commentary based on the diraya (opinion) method, it contains a significant amount of exegetical knowledge of the first three centuries of Hijra. Moreover, a part of this exegetical acquis, which also forms al-Maturidi's reference sources, is original when compared to the sources of the commentaries such as al-Tabari and Ibn Abi Hatim. Some of the exegetical knowledge transmitted by him are not found in other sources. As a matter of fact, a comparative analysis of Ta'wilat al-Qur'an with the commentaries of the same period and before enables one to determine its original sources. This may be attributed to the fact that the scholarly culture in the Transoxiana region and the works in circulation there differ in certain points from the scientific milieu in the principal science centers such as Baghdad, Basra, and Kufa. For instance, Abu Muadh al-Nahwi (d. 211/826) is one of the scholars whose views are cited in Ta'wilat al-Qur'an. Hailing from Merv, he is known as a mufassir, linguist, reciter, and narrator. Narrating from Abu Hanifa, Abdullah b. Mubarak and Ubaid b. Sulaiman, he is regarded among the trustworthy narrators. As we determine, around 140 views of Abu Muadh in the fields of tafsir and recitation (qiraat) have survived in various sources, mostly exegetical works. However, half of his views are not included in any other work than Ta'wilat al-Qur'an. Thus, it attains a unique position in ascertaining the exegetical knowledge of the first three centuries of Hijra. Abu Muadh's statements cited in Ta'wilat are mainly related to linguistic tafsir and recitation. This confirms the information about the existence of Abu Muadh's works, Ma'ani al-Qur'an, which Ibn al-Nadim states that he authored, and Kitab al-Qiraat, which Katib Chalabi mentions as his book. However, according to our findings, these books have not survived to the present day. As we examine the statements of Abu Muadh in Ta'wilat in detail, it is seen that aspects such as the meanings of some words as used in Arabic, their roots, patterns, and grammatical features are at the forefront. The meanings assigned to the words of the Qur'an are proved by Arabic sayings and Qur'anic verses. Abu Muadh touches upon the sahih (authentic) and shadh recitations and explains the differences in meaning arising from the difference in recitation. Among the opinions cited by al-Maturidi from Abu Muadh, his objections to Muqatil b. Suleiman draw attention. In the said objections, Abu Muadh criticizes Muqatil for not having theological sensitivity and not observing the context. One of the remarkable points here is that some of the issues that Abu Muadh criticizes do not appear in Muqatil's exegesis, which is available today. This, on the one hand, brings up different versions of Muqatil's commentary, and on the other hand, increases the value of the narration (riwaya) content of Ta'wilat al-Qur'an. In addition, in the references of al-Maturidi, it is seen that Abu Muadh also cites the views of the first-era mufassirs such as Mujahid, Muqatil b. Suleiman, and Kisai. In the final analysis, the fact that al-Maturidi makes numerous references to Abu Muadh may be considered a proof of that he was accepted as a respected linguist, mufassir, and reciter whose works had been widely read in the geography of Transoxiana. The fact that Abu Muadh's views cited by al-Maturidi are not found in the sources before and after al-Maturidi strengthens the possibility of that al-Maturidi saw the works of Abu Muadh personally. It may also be seen as an indication that the narration aspect of Ta'wilat al-Qur'an is neglected by the later exegetical literature. Muâz'ın, Mâtürîdî'nin Te'vîlâtü'l-Kur'ân'ında nakledilen tefsir ve kıraatle ilgili görüşleri incelenmiştir. Çalışmada Te'vîlâtü'l-Kur'ân'ın ilk üç asrın tefsir birikiminin geleceğe aktarımına katkısı vurgulanarak hem Mâtürîdî hem de Ebû Muâz özelinde tefsir tarihi araştırmalarına katkı sağlamak amaçlanmaktadır. Ebû Muâz'a Te'vîlâtü'l- Kur'ân'da nispet edilen görüşler henüz müstakil bir araştırmaya konu olmamıştır. Nitel bir araştırma olan bu makalede dokümantasyon analizi yöntemi takip edilmekte, ilgili eserler tasvirî bir yöntemle karşılaştırmalı olarak incelenmektedir. Ebû Muâz'ın Te'vîlât'ta nakledilen beyanları ekseriyetle dilbilimsel tefsir ve kıraatle ilgilidir. Bu durum onun günümüze ulaşmayan Meâni'l-Kur'ân ve Kitâbü'l-Kırâât adlı eserlerinin varlığına dair bilgileri de teyit etmektedir. Zira İbnü'n-Nedîm onun bir Meâni'l-Kur'ân telif ettiğini belirtirken, Kâtib Çelebi de Kitâbü'l-Kırâât isimli bir eserinden bahsetmiştir. Ne var ki bugünkü tespitlerimize göre bu eserler elimizde mevcut değildir. Ebû Muâz'ın Mâtürîdî tarafından Te'vîlâtü'l-Kur'ân'da yer verilen açıklamalarına ayrıntılı olarak bakıldığında bazı sözcüklerin manaları, morfolojik yapıları; cümle içerisinde kazandıkları sözdizimsel özellikleri gibi hususların ön planda olduğu görülür. Ayrıca bu açıklamalar, şiir, Arapların genel kullanımları ve bir diğer âyet ile delillendirilmiştir. Ebû Muâz, sahih ve şaz kıraatlere değinmiş, kıraat farkından kaynaklanan anlam farklılıklarını izah etmiştir. Mâtürîdî'nin Ebû Muâz'dan naklettiği görüşler içinde Mukâtil b. Süleymân'a yöneltilen itirazlar da dikkat çeker. Ebû Muâz, ilgili açıklamalarında Mukâtil'e kabir azabının delillendirilmesi noktasında Cehmiyye'nin iddialarına karşı dakik olmama ve bağlama riayet etmeme gibi eleştiriler yöneltmiştir. Burada dikkat çeken noktalardan birisi ise Ebû Muâz'ın eleştirdiği bazı hususların Mukâtil'in bugün elimizdeki tefsirinde yer almıyor oluşudur. Bu ise bir taraftan Mukâtil'in tefsirinin farklı versiyonlarını gündeme getirmekte bir taraftan da Te'vîlâtü'l-Kur'ân'ın rivayet içeriğinin değerini artırmaktadır. Yine Mâtürîdî'nin atıflarında Ebû Muâz'ın Mücâhid, Mukâtil ve Kisâî gibi ilk dönem müfessirlerinin görüşlerini de naklettiği görülmektedir. Son tahlilde Mâtürîdî'nin Ebû Muâz'a çok sayıda atıf yapması onun Mâverâünnehir coğrafyasında eserleri okunup görüşlerine itibar edilen bir dil, tefsir ve kıraat âlimi olarak kabul edildiğine dayanak kabul edilebilir. Ebû Muâz'ın Mâtürîdî tarafından yer verilen görüşlerine Mâtürîdî öncesi ve sonrası kaynaklarda rastlanmaması ise Mâtürîdî'nin Ebû Muâz'ın eserlerini bizzat görme ihtimalini kuvvetlendirdiği gibi Te'vîlâtü'l-Kur'ân'ın bu özgün rivayet yönünün sonraki dönem tefsir literatürünce ihmal edildiğinin göstergelerinden sayılabilir. [ABSTRACT FROM AUTHOR]

In Islamic tradition, the concept of "perfect human" or, in its traditional expression, "al-insan al-kamil" essentially refers to a person who has adopted a lifestyle in line with the revelation and has an exemplary, ideal, competent, mature personality for that purpose. Based on this general framework, the issue of the perfect human being in Sufism has generally been interpreted in two ways: The first refers to a person, who is moralized with the morals of the Qur'an, which means mature or ideal human being used in daily language, and known as ahl al-hal or ahl al-dil in Sufi circles; the others are the haqiqat al-Muhammadiyya and dawriyas approaches. Among these approaches, the main purpose of the study is to reveal the influence of the haqiqat al-Muhammadiyya on Anatolian Islamic understanding and economic life by examining the views of the leading Sufi scholars Cili and Mawlana, and some other scholars whose books are widely known. According to this understanding, the real and even the only perfect human being is the Prophet Muhammad. Because God created Him before anything else, and all creatures emerged from this truth. But it should be noted that a significant part of the Sunni Islamic scholars opposed the understanding and belief of the Prophet on the grounds that it would deify him, and they even warned that it could lead to negative consequences in terms of theology. When such a human model is transferred to social and economic life with its real context, the insurance of the peace, welfare and happiness of the society will be the perfect human himself. [ABSTRACT FROM AUTHOR]

The word afterlife (ahiret) is one of the basic concepts of the Qur'an. In addition to its earthly meaning, it stands out with its otherworldly and faith-related meanings. In the Qur'an, the word âhiret is used as an adjective for the word al-yawm in 116 places in the form of feminine (āhirat ) and in twenty-six places in the form of masculine The Qur'an uses words synonymous with the afterlife as well as words that are antonyms. The Afterlife is an eternal and everlasting life that begins with death in the sense of the next world. It is a life in which people will be asked about their words and sorrows in this world and will be rewarded. The Afterlife is a world with different stages, conditions and characteristics. The Afterlife consists of the stages of death, the berzāh, the doomsday, gathering-hum/sunny, the judgment, the account, the queue, and heaven and hell. The Hereafter is a realm where people's words and deeds in this world will be questioned, and those with faith and good deeds will be rewarded (paradise), and those with disbelief and bad deeds will be punished (hell). The Qur'an has dealt with the Afterlife as a principle of faith, mainly in conjunction with the principle of faith in God. Belief in the Afterlife is a matter of the unseen. In addition to the principle of faith, the Qur'an has also addressed this issue rationally through some natural phenomena in the world. [ABSTRACT FROM AUTHOR]

This article targets to identify figures of speech in surah Abasa. The research is qualitative in nature and uses Leech and Shorts‟ Model (2007) but the research specifically targets figures of speech category of the theory. The data is analyzed based on the original text's close reading. The result concludes that surah Abasa is a literary masterpiece which is comprised of forty-two (42) verses. The surah is consisted of short verses (ayat), rhythmic sound and a strong rhetorical style. The research concludes that surah is full of Literary figures, i.e. Alliteration, Consonance, Assonance, Anaphora, Parallelism, Contrast, Hypophora, Rhetorical Question, Allusion, Polyptoton, Aphorism, Imagery, Cadence, Hyperbole, Kairos, Ethos, Pathos, Logos, etc. in order to do the embellishment of meanings, and convey multiple meanings through the fewest possible words. [ABSTRACT FROM AUTHOR]

This article aims to identify the stylistic analysis of surah An-Naba. The research is qualitative in nature and uses a descriptive-analytical method to study the stylistic beauty of Surah in the light of Leech and Shorts‟ Model (2007). The result concludes that surah An-Naba is a literary masterpiece and genius of its language. It's an inimitable and unique perfection of language, eloquence, rhythm, elegance, fluidity, and style. Therefore, the selection and placement of words are perfect, formal, dense and matchless. The surah prefers to use simple sentences of reasonable words in order to avoid being too verbose and wordy; and to develop understanding gradually and to express one idea and thought at a time in order to create prominence and emphasis. Literary figures are used in abundance, i.e. simile, alliteration, metaphor, hyperbole, rhetorical question, hypophora, anaphora, allusion, aphorism, polyptoton, contrast, personification, etc. in order to do the beautification of meanings and ideas, and convey multiple meanings through a word or a few words. The logical use of cohesive devices makes the chapter well-patched, accomplished and easy to understand. The overall tone of the chapter is strong and thorough. [ABSTRACT FROM AUTHOR]

It is possible to generally classify the main subjects of the Qur’an as tawhid, prophethood and afterlife. The Qur’an touches some other issues in connection with these main subjects and concepts. In the Qur'an, which has a wide range of topics, natural disasters such as drought, famine, hurricanes, floods and earthquakes are also mentioned. In order to read the Qur'an in the context of real life and current events, examining the situations in question and understanding their contexts and basic messages is an approach suitable for the purpose of the Qur'an's revelation. Our research focuses on the Qur'an's view of earthquake and natural disasters in the context of sûrat al-Zilzâl. In fact, the earthquake phenomenon is discussed in the Qur'an in different contexts and for various purposes, such as stories, tests and calamities. Therefore, it is deemed appropriate to examine the issue both through a specific sûrat in the Qur’an to reveal the general view of the Qur’an and to preserve the limitations of our research as much as possible. In line with such a method, it is evaluated how earthquakes and natural disasters are handled in the content of the Qur'an and what their wisdom and purpose may be. [ABSTRACT FROM AUTHOR]

The curiosity about the Quran-science relationship has driven researchers to study it. This connection is termed "scientific exegesis" in relating the Quran to natural sciences. Contemporary Quranic interpretation also uses terms like "scientific commentary," "scientific approach," and "scientific school." Islam's emphasis on knowledge and reason has led to the development of a scientific approach in Quranic interpretation. According to this approach, scientific data and arguments significantly aid in understanding Quranic verses, especially those about the natural world. The scientific approach debates the possibility of conveying Quranic interpretation to modern individuals using their intellectual capacities and arguments. Consequently, proponents use scientific data in interpreting Quranic verses. The scientific approach, a contemporary school of thought, has both supporters and critics. Numerous studies focus on Quranic commentaries following this approach. However, the impact of this approach on Quranic translations remains unexplored. This research addresses this gap, examining Salih Parlak's translation. The study discusses how the scientific approach aligns with Quranic language and themes and how scientific concepts are incorporated into Quranic translations. [ABSTRACT FROM AUTHOR]

This paper studies the subject of jihad in the Qur'an and the Prophet's conduct, and seeks to answer the following questions. What is the primary principle in the Islamic state's international relations with non-Muslim states? Is war or peace the primary principle in the relationship of the Islamic state with non-Muslim states? What is the nature of Islamic jihad? The primacy of war means that the cause of war and jihad with infidels and pagan states lies in their people's disbelief. The primacy of peace means that war is an exceptional situation, and whenever it occurs, it is not because of disbelief, but because of the aggression or hostility that has been shown by those states. This paper defends a pacific interpretation of jihad using an intra-textual interpretive method according to which the general verses of jihad should be understood based on the conditional verses, as opposed to claiming that the verses of peace have been abrogated by the verses of jihad. [ABSTRACT FROM AUTHOR]

This article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash’ari theologian and a Hanafi jurist. Shah Waliullah’s distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism. [ABSTRACT FROM AUTHOR]

If the future were entirely dominated by tradition, then nothing new would ever appear. If history consisted solely of innovations, tradition would hold no value. In that case, it is necessary to investigate the factors that determine the interplay between tradition that shapes the future and the future that remains connected to tradition. There are reasons supporting the preservation of the Qur'an until today for Muslims. The self-affirmation of the Qur'an, encompassing both internal consistency and its embrace under Allah's protection, along with its preservation through tawatur, are the main factors. Doubt does not exist in the Qur'an. On the contrary, it aligns with the divine purpose of decisions made by individuals during their lifetimes. Muslims must channel their scientific skepticism toward "how it should be understood." The text of the Qur'an is clear and unambiguous. Nonetheless, it illustrates that the meaning deduced from this text, considering changing times and geography, can only be comprehended through scientific skepticism. In this context, it's a fact that scientific dialectics sometimes persist throughout history by "negating" each other. For instance, the functionality of electricity in a vacuum and airless environment, and the dialectical relationship allowing enlightenment with the necessity of "oxygen," provide insights for understanding life. In some circumstances, the effort to understand the verses can lead to interpretations opposite to the literal meaning. For instance, in the context of deontological ethics, the principle "The truth must always be told" may vary based on the event, time, and place. The text of the Qur'an is clear. Each individual is responsible for making sense of the reasons conveying the variations in orders, recommendations, arguments, and stories in the Qur'an, as these differ from person to person, society to society, and place to place. This issue can serve as evidence of creating space for the freedom of diverse efforts to understand, thereby fostering freedom of religion, thought, and conscience both within and outside the realm of Islam. One of the factors influencing the progress or regression of societies, most importantly, lies in their approach to the issue of freedom of religion. Mistakes made in this area can be categorized under the headings of "establishing a religion-based state system" or "establishing a state-based religion system." In the former, there's the aspiration for an unchecked power to govern all aspects of life and relationships by surrounding them with religious principles. In the latter, the clergy inevitably assumes a role akin to "Caesars.". The Qur'an refers to all beliefs as "religions," whether true or false. This understanding is evidence from the Qur'an that all beliefs come to life. It falls within the framework of freedom of religion to engage with other religions and their adherents, whether celestial or not, without forsaking the principles of religion. Understanding religion, in this context, is best accomplished by knowing both what it is and what it is not. The thesis encompasses research yielding results of 79% preservation in the Qur'an under headings such as family law, criminal law, trial procedures, and partial modifications. This indicates that while the Qur'an presents an extremely stringent and absolute understanding in countering polytheism and unbelief in society, it's unhesitant in preserving customs and traditions that align with monotheistic beliefs. It even advocates for the preservation of these admirable traditions. Within the tradition, for instance, Imam al-Juwayni's distinction between revelation and law aids in understanding this context more easily. According to him, revelation forms the foundation of a building. The legal aspect builds upon revelation and derives strength from it. Nevertheless, there's an effort to comprehend law and tradition with an understanding not solely reliant on structure, analogous to a tree, but one that encourages human creativity and intervention. The thesis suggests that the historical scientific method employed in the development of Euclidean and non-Euclidean geometries can also be employed as an example in understanding the Qur'an. In geometry, where postulates were defined by mathematician Euclid, minor landforms could be accurately measured. Carpenters today still measure using the same five postulates and achieve precise results, sometimes unconsciously. In the 19th century, completely new geometries emerged by substituting Euclid's 5th postulate with another. While Euclidean geometry limited itself to flat surfaces, non-Euclidean geometries were applicable to curved surfaces. These geometries beyond Euclid's framework were termed non-Euclidean geometries. Non-Euclidean geometries have revolutionized a 2000-year-old tradition. A tradition spanning 2500 years has spurred and guided the inception of non-Euclidean geometries used in space studies. Guided by verses and the laws devised by humanity, the concept of "slavery" has been explored in this context. In short, the foundations of individual freedom of religion, within the "nass" and reason framework, have been unveiled and justified. The thesis identifies the most significant impediment to freedom of religion as bigotry. It's the fact that individuals harbor hostile feelings toward those outside their beliefs or the worldview they consider true, hindering them from expressing themselves in a manner that grants others the right to live. Religious bigotry can be divided into three categories: a. Ifrat: Harboring hostility toward people of differing religions and opinions, infringing and assaulting their rights. b. Tafrit: Ridiculing religion. c. Itidal: Demonstrating religious stability and fortitude. The focal point of the thesis is freedom of religion. The Qur'an designates every belief as a religion, whether heavenly or not. Every faith has the right to exist. However, the Qur'an encourages Muslims to seek "evidence" through reason. Since Islam is rational and grounded in evidence, it is the only true religion in Allah's view. Presently, two primary obstacles hinder the unhindered practice of religion. These are the institutions of slavery evident in social life and the personallevel bigotry of individuals. Throughout the process from the birth of slavery to its abolition, invaluable lessons have been acquired. For societies that have effectively eradicated slavery, a space for experiencing freedom of religion has been forged. The issue revolves around understanding the Qur'an. The limits of cognition, encompassing the factors that determine a person's understanding of the Qur'an, are as vast as what the individual comprehends and interprets from science, wisdom, customs, rights and laws, trade, culture, art, sports, and, in essence, the dynamics of life. The journey of Muslims commences with the directive "Read." Thus, Islam is founded upon "knowledge." The fact that the Qur'an, as a historical fact, commences with a knowledge-oriented command, and the necessity of recognizing and understanding the unity and existence of Allah, desiring to understand, aspiring to comprehend, and striving for accurate knowledge, has positioned the pioneers not only of science and philosophy but also of Islam. The thesis underscores that Muslims, and subsequently all individuals, should endeavor to establish a world of equal opportunities where learning how to learn takes precedence. [ABSTRACT FROM AUTHOR]

The Qur'an, since the day it was revealed, has captivated the interest of people and many individuals have engaged with its text. Numerous studies have been conducted on the textualization of the Qur'an throughout history. In this context, the work in question expresses views on the process of the Qur'an's textualization and the arrangement of verses and chapters. This work, which we will discuss, signifies the textualization process of the Qur'an, emphasizing the structural order of verses and chapters. The author has provided independent explanations in relevant annotations when necessary. The work, enhanced with annotations and essentially possessing the nature of a commentary, serves as a reference source. [ABSTRACT FROM AUTHOR]

This study is about the Tubingen Mushaf, which is perhaps one of the oldest manuscripts of the Qur'an and mushaf available in the world today. The mushaf in question is registered in the inventory number of Ma VI 165 of the University of Tubingen Library and contains approximately one-fourth of the Qur'an from a part of the 35th verse of the Isra Surah to the 57th verse of the Yasin Surah. In this article, comparisons are made between the orthographic features of the Tubingen Mushaf and the epigraphic texts (stone inscriptions) on the early architectural works from various aspects. Again, in this article, an examination of the different written words and recitations that add diversity and richness to reading has been made, and the richness of meaning that different qiraats add to the meaning and the wisdom of the arrival of qiraats in this way are also discussed. Again, in this article, studies have been made about words and readings with different spellings that add variety and richness to reading, and also the wisdom of the qiraats being formed in this way and the richness that different qiraats add to the meaning are also discussed. In this article, trying to determine the number of verses of the Tubingen Mushaf, examining the mushaf in detail for its comparison with the Osman Mushafs, defining it, dating it with the radio carbon 14 (C14) method, and subjecting the mushaf to a scientific study of this nature fort he first time constitute the original side of the study. At the end of the study, it was stated that there was no difference between the Tubingen Mushaf, which was confirmed by the documents that it was written 14 centuries ago, and the parts of the other Mushafs we have today, corresponding to the Tübingen Mushaf. And further, as can be seen in this study, at least in terms of the relevant sections, it has been stated that the fact that it is a sacred text preserved in both pages and memories can be supported by scientific methods. [ABSTRACT FROM AUTHOR]

This study examined the effects of combining listening to the Holy Qur'an and back massage on fatigue and the quality of life in participants undergoing hemodialysis in Indonesia. This nonrandomized clinical trial was conducted in 40 patients (n = 20 intervention group, n = 20 control group). The FACIT-fatigue scale was used to measure fatigue, and the KDQOL scale was used to measure quality of life. After the intervention, the mean score on the FACIT-fatigue scale in the intervention group was 36.7 ± 2.1, whereas it was 23.4 ± 5.8 in the control group. Likewise, while the average KDQOL score was 61.2 ± 5.8 in the intervention group, it was 49.5 ± 8.6 in the control group. In the between-group comparisons, fatigue score was significantly lower in the intervention group compared to the control group (p < 0.05), and the between-group comparison also demonstrated a significant difference favoring the intervention group. We conclude that the combination of listening to the Holy Qur'an and back massage improve participant's fatigue and quality of life. [ABSTRACT FROM AUTHOR]

Islam is based on the Qurʾân and ḥadith as the main source. However, with Ahl al-kitāb (People of the Book) being mentioned in the Qurʾân, as well as the conversion of the Ahl al-kitāb to Islam, Isrāʾīliyyāt began to take its place in Islam as a culture. The Isrāʾīlī reports, which were manifest in religion in very early times, were transmitted in the science of tafsīr sometimes for informational purposes and sometimes for criticism. Thus, Isrāʾīliyyāt is a controversial issue in the narration aspect of tafsīr. Its framework of meaning, its formation process and the reasons for its acceptance-rejection have been the subject of study for many researchers. Since these points form a separate field of research, our article does not aim to discuss the problems on Isrāʾīliyyāt, but to determine the role of Isrāʾīliyyāt in al-Shirbīnī's method of understanding the Qurʾân. Al-Shirbīnī kept his tafsir work al-Sirāj al-munīr away from the influences of his period. In addition, although al-Shirbīnī wrote works in many fields such as tafsīr, fiqh, Arabic language and literature, and kalam he keeps his explanations of these sciences limited in his tafsir and leaves reserves his views on these fields to separate works. For instance, while it is accepted that his views on fiqh issues gained importance in the Shāfiʿī fatwa method, he does not give much space to fiqh issues in his tafsir either. It is to be noted that Shirbini, who aimed to write a tafsīr as detail-free as possible, included many details, that the Qurʾân did not deem necessary, with many Isrāʾīlī reports in his work and did not subject them to the line of criticism as long as they did not contradict the authority of prophethood. This requires us to emphasize Isrāʾīliyyāt as a source in al-Shirbīnī's al-Sirāj al-munīr and to determine the scope of Isrāʾīlī information in his work. [ABSTRACT FROM AUTHOR]