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ABSTRACT This article focuses on recent changes in Rhodes College's Foundations in the Liberal Arts curriculum that were motivated by a desire to help students become competent and engaged debaters of meaning and value in the trying times of the 21st century. I focus on how my own two foundational liberal arts classes—“The Bible* and Nationalism” and “The Bible* and Comparative Ethics”—sought to widen the category of scripture for college students in their value discussions, as well as the benefits and potential limitations of moving away from the Bible as the sole source of moral formation in the American classroom. [ABSTRACT FROM AUTHOR]

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

Despite the many counselling theories that have been developed thus far, none sufficiently capture and facilitate a complex understanding of existence and the purpose of human life with respect to humans and their relationship with the creator. Thus, religious counselling theory offers a solution to overcome these shortcomings. This research was conducted in Indonesia with the aim of producing a comprehensive religious counselling theory. The theory resulting from this study includes the basic assumptions of religious counselling, its key concepts and, objectives, the process or relationship of religious counselling, its approaches, techniques, and procedures, as well as its main applications. This study also addresses the limitations and contributions of religious counselling theory, and the attitudes and personality of counsellors from the perspective of religious counselling. [ABSTRACT FROM AUTHOR]

This article examines how Islamic feminism, with its emphasis on embodied experiences as sources of religious knowledge, has shaped the interpretive community of US Muslim women at the Women's Mosque of America (WMA). I discuss two trends in Islamic feminist approaches to ethics: one that models a Qur'an-centrism, and the other that incorporates the jurisprudential tradition to suggest gender-egalitarian readings of legal principles. In practice, these trends are not mutually exclusive, and Muslims draw on both to engage ethical questions in ways that are contextually bound. As the Friday khutbah is an important site for cultivating Islamic feminist ethics, I draw on two WMA khutbahs as my source material. The first focuses on how to interpret the Qur'an, and the second, on Islamic ethical perspectives on abortion. I argue that the interpretive community of US Muslim women at the WMA produces new forms of Islamic feminist ethics. [ABSTRACT FROM AUTHOR]

This paper calls for a paradigm shift in the face of the remarkably common, but ultimately stereotypical and simplistic perceptions of 'Islamic' constitutions requiring all laws to conform to Shari'a. It problematizes the term 'Islamic' to describe disparate constitutions and constitutionalism(s) in Muslim majority countries demonstrating the plurality of 'Islamic' constitutions, locating this descriptor within varied socio-cultural, historical and political contexts of the Muslim world. Plural interpretations of the religious texts in Islam — i.e., the Qur'an and Sunna — and meanings of complex concepts — 'Shari'a' and 'Islamic law', are integral to Islam's (legal) traditions. In Muslimmajority countries, a variety of constitutional texts, court decisions and state practices, demonstrate this plurality. We argue that use of 'Islamic' as a descriptor for heterogeneous constitutional texts, is a product of 'realpolitik' and deployed in this manner, un-nuanced, simplistic, and reductive of the dynamic and plural nature of Shari'a [ABSTRACT FROM AUTHOR]

This paper contributes a legal and a South Asian perspective to the emerging scholarship on the materiality of the Qur'an, exploring and analysing the development of the laws and regulations that protect the Qur'an as a sacred object against the risk desecration, defilement as well as heretical translations and interpretations. Starting with the enactment of Indian Penal Code, 1860 in colonial India and ending with amendments to the Punjab Holy Quran (Printing and Recording) Act, 2011 in 2022, this paper identifies multiple layers of statutes and regulations that accompany the life-cycle of the Qur'an from 'cradle to grave'. In analysing the legal developments that have fused the object and the text of the Qurʾan into a legal entity that demands particular interpretations of Islam, this paper identifies an Islamic state doctrine that asks and expects the Pakistani state to protect and promote Islamic law and religion in an increasing number of contexts and occasions, the protection of the Qurʾan being only one of them. [ABSTRACT FROM AUTHOR]

ABSTRACT Introducing students to the similarities and connections among the Hebrew Bible, New Testament, and Qur'an is a means to introduce students to a shared source of humanity, beauty, wisdom, and solace. This article outlines a literature class that uses comparatist strategies to introduce these three foundational religious texts as literary works. Figural and thematic strategies reveal the development of stories, characters, ideas, and values. Cultural studies strategies demonstrate the profound effects that the texts have had on our notions about our relationships and responsibilities to ourselves, our families, and our world. Students report a better understanding of their own spiritualties, a greater acceptance of their own identities, and an increased appreciation of the diversity of their communities. [ABSTRACT FROM AUTHOR]

This article argues that the Qur'an presents an epistemology that can recenter the categories underlying modern understandings of religion and knowledge. This is done through an examination of the role of orality, textuality, writing, and listening in relation to the Qur'an. The article consists of two parts: first, a synthesis and intervention of the research on the construction of the modern category of religion is brought together with a discussion of modern ways of knowing and sensing. Second, I argue that further attention to orality, sound, and listening in relation to the Qur'an further confounds the assumed neutrality of the categories of knowledge and subjectivity associated with the modern category of religion. The argument reveals the implied assumptions of the categories of orality and textuality that undergird the modern category of religion, to which the Qur'an presents an epistemology wherein orality and textuality are intertwined and overlapping categories and ways of knowing and experiencing, not separable categories as is often assumed. [ABSTRACT FROM AUTHOR]

This article discusses the major factors behind an oddity in the development of Western Qur'anic studies, the lack of attention to the relationship between the Qur'an and Biblical tradition in the latter half of the twentieth century. This topic represented an important focus in the field up until the 1930s, after which it was relatively neglected throughout the remainder of the twentieth century. It has been taken up again with renewed energy in the present century. Several factors contributed to this development, including the historical configuration of the field of Qur'anic studies into separate research silos, the dispersion of the nucleus of the field in Germany after the National Socialist Party gained power in 1933, the desire to carry on Christian–Muslim dialogue, and the decrial on the part of religious studies scholars of philological obsession with origins and facile theories of influence along with a concomitant move to focus on Muslim commentaries on the Qur'an. [ABSTRACT FROM AUTHOR]

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader's preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī's interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah's constitutive and nonconstitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The nonconstitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī's interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī's interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics. [ABSTRACT FROM AUTHOR]

People need to benefit from the guidance of the Qur'an to succeed in their duties and worldly tests, avoid sin, and understand the Qur'an accurately to follow its divine instructions and restrictions. Since the time of the Companions until today, Islamic scholars have tried to understand the Qur'an better and have written tens of tafsir books to explain it accurately. The Qur'an's use of concise language and the inherent richness of Arabic can lead to nuanced understandings of specific words. One of them is the first sentence of Surah al-Najm and the word 'lamam' in this sentence. Some commentators understood "lamam" as a "sin committed before having faith." Others interpreted it as a minor sin, while some saw it as "words, actions, and behaviors other than fornication, such as touching lustfully." Still others interpreted it as a sin committed just once or twice but then repented and never committed again. If we consider the dictionary definition of "lamam" alongside other verses and hadiths, it can be understood as literally meaning "a minor sin." This sin is impossible to commit without Allah's protection and typically involves a transgression committed only once or twice, followed by sincere repentance and a commitment to avoid repeating it. [ABSTRACT FROM AUTHOR]

Abdallah ibn Abbas came to the fore in the science of qira'at (Qur'ānic recitation) as well and was among the companions who were Qur'ān reciters (qurra) of the second-generation. It is reported that he taught the Quran and hadiths to Ibn Abbas, who had been with the Messenger of Allah since childhood. In particular, due to his aunt Maymunah bint al-Harith's being the wife of the Prophet, Ibn Abbas was also reported to have stayed some nights in the house of the Prophet, prayed behind him heaps of times, and heard the recitation of the Messenger of Allah. Ibn Abbas, who had learned the Qur'ān from the Prophet and listened to his recitation, also memorized some of the surahs during the time of the Messenger of Allah. He received the science of qira'at by way of ard (reciting in the master's presence) from Ubayy ibn Ka'b, Zayd ibn Thabit, and Abdullah ibn Mas'ud, who were Qur'an reciters (qurra) of the first generation. The extensive presence of narrations regarding recitation aspects attributed to Ibn Abbas in the sources is another indication that he was competent in the science of recitation. This study divides the recitation aspects cited in the sources into two parts. In the first part are the recitations included in the transmission chains of the Imams of Seven and Ten Recitations (qira'at al-sab'a and al-ashara) that are considered within the authentic category. The second is his recitations falling within the category of shaz qira'at, which he reports for commentating purposes as synonymous, and are outside the authentic recitations. These recitation aspects narrated in the sources were evaluated from various aspects and used in the interpretation and exegesis of the verses. [ABSTRACT FROM AUTHOR]

There is a growing body of literature on the Islamic theology and philosophy of salvation. This literature can be loosely grouped into three main groups: there are those that link the right path of salvation to a specific Muslim group, others that link it to believing in the Prophet Muhammad regardless of the theological group that a Muslim may follow, and there are those that link it to the belief in God and doing good. Despite this variety, what largely unites those various interpretations is that they all emphasize the "rightness" of one's theological path, i.e., asking the question, what is the "right" track to God? However, what received scant attention so far is the question of "uprightness" as opposed to "rightness", i.e., Is salvation primarily about being "right" (muḥiqq), or rather about being "upright" (ṣādiq/mukhliṣ)? Drawing on Q. 5:116-119, which presents a conflict between "rightness" and "uprightness" embodied in Jesus' conversation with God regarding the fate of those who did not have the right theology, and taking its cues from Abū Ḥāmid al-Ghazālī (d. 1111) who attempted to rejuvenate Islamic theology through spirituality, this article takes "uprightness" as the primary requisite for one to attain salvation and argues that the Quran, despite the emphasis it places on pursuing the "right" path, gives primacy to the "uprightness" of one's position instead. Uprightness in the article is used in reference to the quality of being honest, responsible, and moral, as opposed to being merely "right" or "correct" theologically. [ABSTRACT FROM AUTHOR]

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

The great Azerbaijani poet NizamiGanjavi had a purpose of bringing up a mature man. The poet, however, saw that only the word can influence the evil deeds that shadow the human mind. According to the poet, perfection of human is a complex and difficult process. Therefore, everyone must seek out their own strength. The poet has created perfect human characters in his works. One of them is Majnun's character in the poem “Leyli and Majnun” and the other is the character of Alexander in his last poem, which elevated him to perfection. The character of Majnun is a perfect example of a mature human being who has set out to reach the divine truth and has reached the highest point in the face of all difficulties. The mature person that the poet praised, most importantly was free fromall the sins of the soul. [ABSTRACT FROM AUTHOR]

The concept of emotions has been studied from numerous perspectives in psychology, the history of emotions and religion. This study sheds light on the linguistic devices implemented to articulate emotions in the Qurʾān by taking the emotion verb xāfa ‘to fear’ or ‘to be afraid’ (and its derivatives) as a case study. In both modern and classical dictionaries of the Arabic language as well as in Quranic exegesis, the verb xāfa is often replaced by another verb that expresses fear such as xašiya ‘to be afraid’ or ‘to be in awe’. Here it is shown that the verb xāfa occurs in certain syntactic structures and has specific meanings that are not denoted by other verbs expressing fear in the Qurʾān. Specifically, when the verb xāfa is followed by a subordinate clause that starts with the particle ʾan, it can be rendered as ‘to fear’ or ‘to be afraid’ since the cause of this fear is a probable event. When the verb xāfa is followed by the preposition ʿalā it denotes ‘to fear for [the wellbeing of] someone (e.g., a family member)’ because of a situation in which they are likely to be found. When it is followed by the noun rabb ‘Lord’ or Allāh ‘God’, the verb refers to ‘fear of God’, where fear of His punishment motivates the people to worship Him. When the verbal noun xawf has no object and is used in conjunction with the verbal noun ʾamn (‘security’) it can be interpreted as ‘insecurity about something’. Because the verb xāfa is central to the religious concept of fear of God, it is used in the Qurʾān to express a general and collective attitude of fear or awe. However, xāfa is also used to express individual experiences of fright at specific times or places. [ABSTRACT FROM AUTHOR]

The aim of this study is to examine the views of teachers who teach Qur'an courses to 4–6 year-olds on the inclusion of death in the curriculum, their observations about children's perceptions of and reactions to death, and the difficulties they experience while informing children about death. A qualitative research approach was adopted in the study. The data obtained from 41 teachers the interview form with were evaluated using descriptive analysis. According to the teachers, the inclusion of the phenomenon of death in the course curriculum for 4–6 year-olds is essential for satisfying the curiosity of children from a correct source. However, due to the multidimensional, deep and unexperienced nature of the death phenomenon, a clear answer has not yet been given to the question of the framework and limit of the explanations, and what and how much should be explained for whom. [ABSTRACT FROM AUTHOR]

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

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

Copyright of Dinbilimleri Journal is the property of Dinbilimleri 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.)

This study focuses on the growing global debate about human rights and the role of religion, particularly Islam, in shaping these concepts. The research aims to analyze the Quran's perspective on human rights, identifying fundamental principles that affirm universal values such as justice, Freedom, and equality. This study employs a qualitative method with a textual analysis approach to relevant Quranic verses. The findings reveal that the Quran explicitly recognizes fundamental human rights, including the right to life, Freedom of religion, and protection from oppression. The discussion also highlights that a comprehensive and contextual interpretation of the Quranic verses is necessary to understand the Islamic perspective on human rights in the modern context. The study concludes that the Quran provides a solid ethical and moral foundation for human rights, but its application depends on proper interpretation by Muslim communities worldwide. The research suggests the need for further dialogue between religious traditions and international law to support the global protection of human rights. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of the study was aimed to explore the trajectory of thoughts and feelings related to religiosity and spirituality using a holistic approach following attendance at group—Quran Recitation (QR) sessions among annual flood victims. Design: This is a qualitative study with an in-depth retrospective interview conducted data in 2019. Methods: The purposive sampling was applied to conduct face-to-face individual video-recorded semistructured interviews. Seventeen participants followed six QR chanting sessions in Bandung, Indonesia. Data were transcribed verbatim and analyzed using inductive analysis. Findings: After extracting evidence expressions of participants, the research team generated the central theme of "Holism of Religiosity and Spirituality," using three influential sub-themes, including obedience to God's will, growing a positive mindset through spirituality and life started to be delighting from nine categories. Conclusion: The relationship of body-mind concepts of holism through QR among flood sufferers was explored. The effect of QR chanting is beneficial to change awareness about the wisdom of spirituality. The holistic approach of religiosity and spirituality in nursing care is recommended to promote all service settings, especially community and disaster nursing in the Indonesian context. Future research is needed to develop QR chanting activities among multiethnic and socio-cultural groups as alternative therapy quantitatively. [ABSTRACT FROM AUTHOR]

Objective: This study investigates the methodologies for overcoming anxiety through spiritual therapy, specifically focusing on the teachings of the Qur'an. It explores how spirituality, as outlined in religious texts, can provide strategies for alleviating anxiety and fostering inner peace. Methods: A descriptive approach was employed to examine spiritual therapy, with particular emphasis on the Qur'an's insights into the nature of anxiety and its remedies. The study considers both psychological perspectives and Islamic teachings, categorizing the methods into insight-based and behavioral approaches. Results: The Qur'anic approach to anxiety emphasizes two primary methods: insight methods, which include religious and mental spirituality, belief systems, and understanding the purpose of suffering; and behavioral methods, such as the remembrance of God, prayer, trust, piety, and belief in God and the Resurrection. These methods were found to play crucial roles in alleviating anxiety and promoting peace. Conclusions: Spirituality, particularly as taught in the Qur'an, serves as a foundational tool for human tranquility. By integrating cognitive and behavioral strategies, individuals can overcome anxieties arising from material deficiencies. Further research into the role of spirituality across different religious practices is needed to deepen the understanding of its impact on mental well-being. [ABSTRACT FROM AUTHOR]

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

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

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

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

The current research focuses on dialogic pragmatics in social valves, which are disclosed through various pragmatic techniques. It primarily seeks to clarify the variations in dialogic pragmatism in some selected Quranic verses from Surah Al-Isra that contain a social valve and how Allah Almighty commands us to worship not only him but also our parents. The study's corpus evaluates the applicability of dialectical relevance by containing many speech events, stories, and conversations and explaining the significance of appraising the speaker intending from the speaker rather than the hearer, as well as the double role of the (speaker-hearer). To summarise, this work proposes that pragmatic theories reflect dialogic pragmatics and relevance dialogic, which should be considered vital components of dialogic research for demonstrating various social valves. [ABSTRACT FROM AUTHOR]

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

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

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

Copyright of Semiotica is the property of De Gruyter 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.)

Gog and Magog are portrayed in the Quran as two malevolent forces that once wreaked havoc on earth and will reappear near the end of time. Hadiths elaborate their natures and actions and served as the principal source for premodern Muslim treatment of the two. In the modern period, Gog and Magog have, besides remaining objects of Quran exegesis, received considerable attention from apocalyptic writers. This article contributes to current scholarship on the modern Muslim discourse on Gog and Magog by examining the views of some notable Sunnī Quran commentators, which have thus far been almost entirely neglected. I show that they adopt either a literal interpretation, whereby Gog and Magog are understood as certain humans, or a metaphorical interpretation, whereby they are conceived as symbols of various phenomena. I also survey, in contrast to most previous researchers, the ideas of several non-Arab writers, especially the Trinidadian Imran Nazar Hosein (b. 1942), author of several apocalyptic works, including a book on Gog and Magog and their dominance in today’s world. My discussion highlights the remarkable diversity of perspectives among Muslim scholars as well as the tendency to demythologize Gog and Magog by either avoiding hadiths or understanding them in light of contemporary circumstances. [ABSTRACT FROM AUTHOR]

Introduction The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت (questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his claim: 1. A true dream of a righteous man is one of forty-six parts of prophetism; 2. The states of the Prophet (pbuh) when receiving revelation; 3. The dream of the prophets is a revelation. Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh alhadith, this hadith (i.e., اََِْ ِااَيِبْنَأْال اَيْؤُر (was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory. Materials and Methods In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith. After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important, but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content. During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed. Results and Finings Examining the hadith in question, using the conventional method of fiqh alhadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream. Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation. From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نتول (is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an. In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sickhearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream. Conclusion The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream. [ABSTRACT FROM AUTHOR]

The rational science of the Qur'an is a branch of science that focuses on understanding the relationships, interconnectedness, and harmony between various verses in the Quran. In this paper, the author wants to explain the importance of Munasabah knowledge in studying or interpreting this Islamic holy book regardless of the pros and cons to the existence of this discipline. This study uses a qualitative-descriptive approach to collect data in the form of written or oral descriptions through media such as YouTube or video. Data analysis techniques are further described in this paper. In addition, case studies are also included to provide concrete examples of the application of the knowledge of the rational science in qualitative research, especially in analyzing the relationships and linkages between Quranic verses and their implications in classical interpretation. The results and conclusions in this research are that we are able to understand the meaning of rational science, find the relevance of rational knowledge to the study of the Qidri, and know the discourse around the opinions of scholars about rational science. [ABSTRACT FROM AUTHOR]

Internalization refers to the deep understanding and mastery acquired through training. In the context of this thesis, it pertains to a silat school where the practice of Qur'anic verses is guided by mentors to help practitioners deeply comprehend the purpose of such practices. The background of this research is the practice of Qur'anic verses as a form of spiritual knowledge study. The research employs a qualitative descriptive analysis method through observation, interviews, and documentation. The study of the living Qur'an encompasses a wide range of approaches, including anthropology, sociology, ontology, axiology, and archaeology. The findings of this research indicate that the study of the living Qur'an aids in analyzing issues, providing theories, and helping to understand problems, particularly within the context of societal living. Furthermore, the study reveals that certain practices involve the use of Qur'anic verses, prayers, and the understanding of practitioners. These practices assume that the Qur'an is not limited to devotional reading but also possesses miraculous aspects that can address their issues, encompassing both religious values and high cultural traditions. The Malay community in the Jambi Province acknowledges that this school is part of traditional silat schools. [ABSTRACT FROM AUTHOR]

The discourse on interfaith marriage is still a topic that is always discussed by Islamic thinkers until now along with the number of Muslims in Indonesia who still carry it out. This thesis will try to re-examine how the status of interfaith marriage in the Qur'an actually is by conducting a comparative study on Tafsir Al-Mishbah and Tafsir of the Ministry of Religion of the Republic of Indonesia. This research is a qualitative research using library data sources. The results of the study show that the scholars of tafsir agree on the prohibition of Muslim men from marrying polytheistic and infidel women, as well as for Muslim women who are forbidden to marry polytheistic and infidel men. Meanwhile, scholars agree on the prohibition of Muslim women from marrying a man of the Book of Scholars, but they differ in their opinions about the legal status of a Muslim man when marrying a woman of the Book Scholar. For scholars who do not equate the term "Scholar of the Book" with the term polytheism as explained in surah Al-Baqarah verse 221 and the term kafir as explained in surah Al-Mumtahanah verse 10, then marrying a woman of the Scholar of the Book is a mubah, which means that interfaith marriage is allowed. However, the condition for a woman to marry is a good woman (muhsanat), and for Muslim men who marry her, they must also have the strength of firm faith. Some other scholars forbid marrying the Biblical Scholars as a whole, whether Jewish or Christian, because they argue that the verse about the impossibility of marrying a Biblical woman has been removed (mansukh) and that it is easy to marry Muslim women because of their large population. For the context of Indonesia itself, the Indonesia Ulema Council has issued a fatwa on the haram for Muslims, both men and women, to marry non-Muslim women and men, whether they are Scholars of the Book or not. The MUI fatwa stated after considering that interfaith marriages often cause unrest in the community and invite debate among fellow Muslims. This MUI fatwa is still in line with the source of Islamic family law in Indonesia, namely Law No. 1 of 1974 concerning Marriage and Compilation of Islamic Law which also prohibits interfaith marriage. [ABSTRACT FROM AUTHOR]

This study aims to find out the religious moderation teachings of Nahdlatul Ulama (NU) and Muhammadiyah in the concept of Nusantara Islam and Progressive Islam and its relationship with the verses of the Qur'an. The study employs a qualitative-descriptive research approach, focusing on observable human behavior and using library research methods to gather primary, secondary, and tertiary materials. The research contributes by examining how these guidelines can be applied both within the Muslim community and in interactions with people of other religions. The results of the research show that, from outside Islam, the Prophet Muhammad brought the teachings rohmatan lil 'alamin. In addition, examining the role of interfaith dialogue in enhancing religious tolerance and cooperation could provide insights into overcoming existing challenges. [ABSTRACT FROM AUTHOR]

The recognition of complementary and alternative medicine (CAM) is increasingly growing worldwide. Positive attitudes toward using CAM may reflect an evidence-based understanding and awareness of its common uses and potential abuses, facilitating its sound integration into the society for positive results. This study aimed to identify the level of knowledge, practices, and barriers associated with the use of CAM among medical and nonmedical students. A cross-sectional study was conducted between April 2023 and July 2023 involving a sample group of medical and nonmedical students from King Khalid University, Abha, Saudi Arabia. A total of 341 students completed the survey. Approximately 53.4% of the participants were medical and 46.6% were nonmedical students. Herbal medicine was the most used among medical students (21%) followed by aromatherapy (12%) and chiropractic (11%), while the most used CAM among nonmedical students was spiritual healing/Quran (19%). The prevalence of good knowledge is higher in medical students compared to nonmedical students in some CAM modalities. In addition, the results show that there are no significant differences in attitudes toward CAM among medical and nonmedical students. Respondents from both groups were keen on gaining more knowledge about all the CAM modalities. It is important to utilize the data from this study for enhancing curricula in university programs and promoting education and practice related to CAM. [ABSTRACT FROM AUTHOR]

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

This research examines the perspectives of two Professors from UIN North Sumatra regarding the formulation of education for Generation Z based on the Qur'an, with the aim of exploring educational values that can guide this generation to reach their full potential and respond to Indonesia's Golden Vision 2045. The research method used is descriptive qualitative with an in-depth interview approach. Data were analyzed using Miles and Huberman's interactive qualitative data analysis techniques. The results of the study indicate the importance of integrating Qur'anic values such as honesty, discipline, hard work, and ethics in education to shape academically intelligent, morally upright, and integritydriven generations. The practical implications of this research contribute to curriculum development and holistic educational strategies, as well as provide guidance for education policymakers to support Indonesia's Golden Vision 2045. It is hoped that the findings of this research will inspire positive changes in Indonesian education, leading to a bright and sustainable future. [ABSTRACT FROM AUTHOR]

Translating the Holy Quran into different languages is a crucial task. It is a daunting one, given the linguistic complexity and rich cultural context of this holy scripture. The recent advancements in technology, especially in artificial intelligence, brought about a pressing need to explore the potential of machine learning-based tools in easing the translation of religious texts, the Holy Quran in particular. This study explores the potential of adopting ChatGPT, a large language model (LLM) powered by machine learning, in English Quranic translation. The study aims to assess the accuracy, adequacy, and cultural sensitivity of ChatGPT's English Quranic translation and identify potential challenges and limitations of using this tool in this domain. The study employed a comparative analysis approach, evaluating ChatGPT's translation of the El Fatiha Chapter against five humangenerated translations using BLEU (Bilingual Evaluation Understudy) and METEOR (Metric for Evaluation of Translation with Explicit ORdering) machine translation metrics. The study also utilized an interpretation of the chapter by El Qurtubi to ensure that ChatGPT has the entire linguistic and cultural context of the chapter. The study's findings indicated that ChatGPT's English translation of El Fatiha achieved a moderate level of accuracy and adequacy with mean BLEU and METEOR scores of 0,48 and 0,78, respectively. However, there were areas where ChatGPT's translation could be improved. The use of ML-based tools such as ChatGPT in English Quranic translation offers promising benefits as it can aid translators in the translation process. [ABSTRACT FROM AUTHOR]

The Quran, as the holy book of Muslims, has long been studied not only in religious and moral contexts, but also in scientific contexts. This study focuses on the excavation and analysis of Qur'anic verses related to astrophysical concepts, taking into account historical context and traditional interpretation. This research seeks to provide a deeper understanding of how religious texts can interact with scientific knowledge, enriching the dialogue between science and religion, and expanding the understanding of the Islamic worldview in the context of modern science. The findings include some of the relevance of Quranic verses to modern astronomy concepts, such as the expansion of the universe, the structure of galaxies, and the orbit of celestial bodies. In addition, this study emphasizes the importance of considering historical, cultural, and linguistic contexts in the interpretation of religious texts. [ABSTRACT FROM AUTHOR]

Obtaining relevant information from the Holy Qur'an can be really challenging for people who cannot speak Arabic, such as the Indonesian people. One technology implementation which is commonly used to tackle this problem is to develop a search engine application for Al-Qur'an verses. This paper proposes a search engine based on semantic representation keywords for the Indonesian translation of the Al-Qur'an which consists of 3 phases i.e., data preparation, document representation, and search engine development. In the first stage, the Al-Qur'an dataset was built using the official translation of the Al-Qur'an from the Ministry of Religion and then enriched with the Wikipedia corpus. The second phase is document representation which produces feature vectors by utilizing the Word2Vec algorithm. Finally, the development of a search engine that can find the most relevant verses by calculating the cosine similarity between the document and the keywords. It was found that the proposed search engine succeeded in exceeding the performance of ordinary search engines by finding wider information due to the use of semantic keywords. Apart from that, the proposed search engine succeeded in maintaining the relevance of search results by achieving precision and recall levels of 98.7% and 97.3% respectively. [ABSTRACT FROM AUTHOR]

Metaphor is a symbolic and indirect language that conveys concealed and supplementary meanings. Interpretive narratives may also exhibit gender metaphors and stereotypes. The work is founded on the interpretive accounts of three Persian interpretations of Rowz alJannan, Jala al-Azhan, and Manhaj al-Sadeghin in this research. This article has selected narratives that have employed gender metaphors or whose content is reminiscent of gender metaphors. Subsequently, the qualitative content analysis method has been employed to investigate the value of these metaphors and their correlation with gender stereotypes. Examples of gender metaphors in these narratives include “bed,” “Boyut,” “Atbah,” and “Denya.” While some of these metaphors have a positive connotation, others have a negative connotation. The most significant findings of this research are that the majority of negative metaphors about women are based on the role of a woman as a wife or sexual companion, which emphasizes her physical appearance. These metaphors are influenced by prevalent gender stereotypes that are detrimental. On the contrary, the majority of positive metaphors are centered on the role of the mother and the qualities of kindness, creation, origin, and commencement that are associated with the mother. In addition, this research demonstrates that the female body is depicted in two distinct ways: the “heavenly body” and the “infernal body.” The female heavenly body is a symbol of complete delight and benefit, while the female infernal body is a symbol of deception, sin, Satan, and adultery. [ABSTRACT FROM AUTHOR]

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

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and non-constitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The non-constitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.

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