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Increased inflammation is a common complication in chronic hemodialysis (HD) patients. Addressing the psychological symptoms of patients may help reduce inflammation and its negative impact on the body. Considering the calming effects of listening to the Holy Quran, this may help reduce mental, psychological, and physical problems in Muslim patients. The present study sought to examine the effects of listening to Holy Quran recitation on the level of inflammatory markers in HD patients. This was a randomized controlled trial involving 50 HD patients at Kowsar Hospital in Semnan, Iran, in 2019–2020. The participants were divided into experimental and control groups using simple randomization by sealed envelopes. Erythrocyte sedimentation rate (ESR), C-reactive protein (CRP), and interleukin-6 (IL-6) levels in blood were measured before the intervention. The participants in the experimental group listened by headphones to the Holy Quran being recited three times a week, 20 min each time, for one month. For those in the control group, headphones were placed but on silent mode. At the end of the intervention one month later, inflammatory markers were measured again for participants in both groups. Data were analyzed in SPSS-16 using descriptive and inferential statistics (t test, Wilcoxon, and Mann–Whitney U). Mean IL-6 level decreased by 20.2 pg/ml, mean ESR level by 16.8 mm/hr, and mean CRP level by 19.9 mg/dl in the experimental group, while these values increased in the control group. The between-group differences in the intervention and control groups at follow-up were significant for all three inflammatory markers (p < 0.05). Listening to the Holy Quran being recited is recommended as a complementary therapy for reducing systemic inflammation (as indicated by inflammatory markers) in Muslim HD patients. Trial registration: Iranian Registry of Clinical Trials, Trial No: IRCT20120109008665N9. Registered 4 Nov 2019. [ABSTRACT FROM AUTHOR]

Uninterrupted urban development has brought significant changes in urban spaces, and the concept of the collective memory of space users has also been affected. These developments have been associated with social isolation and reduced social interactions. Collective memory is defined as the shared experience of people in social and spatial groups. Therefore, the present research aims to achieve results such as how to form factors affecting the formation of collective memory in the minds of different groups using the space. A semi-structured, in-depth interview technique was employed to identify the nature of the influential factor in collective memory. Interviews were conducted with 90 people who referred to the urban space. To analyze the data, the qualitative content analysis method and Atlas-ti software were used, and critical points were extracted and linked in the form of codes from the primary texts of the interviews. Then, these codes were used to describe the relevant content in the interviews, and maps and graphical outputs were created to analyze the intensity of the impact of each quality according to different groups of visitors to the spaces. Finally, the Arc-GIS software and the Euclidean distance tool were used to analyze the points specified for the expression of each quality based on the explanations of the interviewees until the distribution of the qualities in the studied urban space and the intensity of their impact. The research results underscore the crucial role of the physical elements of urban spaces and their social interactions in forming and transmitting collective memories. These findings demonstrate that social interactions, physical elements, and various events are intertwined, shaping the city's cultural, social, and mental image, which are instrumental in creating collective memories. [ABSTRACT FROM AUTHOR]

The goal of the research: Understanding and contemplating the verses of the Holy Qur'an, through the interpretation of the Companions, may God be pleased with them, of the Qur'an with the Qur'anic readings. Methodology: Mentioning the importance of the topic. Clarifying the concept of interpretation and readings. Listing three models of the Companions' interpretation of the Qur'an with the transmitted readings. Listing three models of the Companions' interpretation of the Qur'an with the anomalous readings. Listing the readings for each term, mentioning who read it, clarifying its meaning, and directing the differences in it. Conclusion and results. Sources and references. Index of topics. The most prominent results: The importance of collecting the interpretations of the Companions, may God be pleased with them, of the Holy Qur'an with the readings reported from them from the books of interpretation and readings and other books concerned with that. [ABSTRACT FROM AUTHOR]

The article focuses on the understanding of the linguistic phenomenon by Islamic scholars and how they employed it in their studies. It points out that language held significant importance in Islamic civilization, as it was considered a means of expressing identity and culture. It also highlights the role of Muslim scholars in the development of linguistics, noting that these efforts were driven by the fear of losing the Arabic language, the language of the Quran. The article concludes by emphasizing the necessity of studying the Arabic language in a scientific and objective manner to enhance its status in human civilization. [Extracted from the article]

This study conducts a qualitative analysis of teleological verses in the Qur'an, which reveals that they only demonstrate the power of God to resurrect, and the will of God to punish/ reward as He pleases, not His perfection. Subsequently, a quantitative analysis of the term most used to refer to teleological proofs ("āya," sign) is conducted. It demonstrates that the term most frequently denotes miracles, emphasizing the power of God, and punishment, underscoring the will of God. The locational proximity of the putative teleological verses to eschatological ones corroborates that the overall objective of these verses is eschatological. [ABSTRACT FROM AUTHOR]

For Muslims, the Hadith ranks as the secondary legal authority following the Quran. This research leverages hadith data to streamline the search process within the nine imams' compendium using the vector space model (VSM) approach. The primary objective of this research is to enhance the efficiency and effectiveness of the search process within Hadith collections by implementing pre-filtering techniques. This study aims to demonstrate the potential of linear search and Django object-relational mapping (ORM) filters in reducing search times and improving retrieval performance, thereby facilitating quicker and more accurate access to relevant Hadiths. Prior studies have indicated that VSM is efficient for large data sets because it assigns weights to every term across all documents, regardless of whether they include the search keywords. Consequently, the more documents there are, the more protracted the weighting phase becomes. To address this, the current research pre-filters documents prior to weighting, utilizing linear search and Django ORM as filters. Testing on 62,169 hadiths with 20 keywords revealed that the average VSM search duration was 51 seconds. However, with the implementation of linear and Django ORM filters, the times were reduced to 7.93 and 8.41 seconds, respectively. The recall@10 rates were 79% and 78.5%, with MAP scores of 0.819 and 0.814, accordingly. [ABSTRACT FROM AUTHOR]

The study investigates the hypothesis that there are certain conceptual gaps between the source and target concepts and proposes a translation strategy to avoid that distortion of the intended meanings. It starts from the premise that producing a high-quality translation of Quranic concepts could be attained if the distinctive features of source and target concepts are delimited based on an onomasiological terminological approach and a tri-dimensional textual approach. The objective is to assess an equivalent of a Qur'anic term based on its conceptual match or mismatch with the source concept and to propose improved versions that meet the needs of readers of Quranic translations irrespective of their cultural backgrounds. Thus, after attaining the conceptual delimitation of the Quranic concept of salah, an analysis is conducted to check whether its features are well conveyed in the equivalent "prayer". Salah is delimited in the Quran (intratextuality), Sunnah (intertextuality), and the historical sociocultural contexts (contextuality). [ABSTRACT FROM AUTHOR]

This paper examines the macrostructural shift from verse to paragraph structure in English translations of the Qur'an, focusing on the transition from a running-text format to paragraph divisions. It addresses the Qur'an's unique linguistic and structural complexities and evaluates the impact of this shift on the fidelity to the source text and preservation of meaning. The paper also explores how this approach affects cross-cultural understanding and religious interpretation, assessing whether a paragraph format can adequately retain the original functions and meanings of Qur'anic suras in English. By analysing the strategies modern Qur'an translators use, the study demonstrates that the shift from verse to paragraph is a non-obligatory macrostructural change, reflecting considerations of the translator's objectives and the target audience's cultural and linguistic context. This shift is a deliberate choice, not dictated by language, but by the translator's goals of accessibility and skopos in the target text. [ABSTRACT FROM AUTHOR]

This study investigates the interpretation of indirect speech in the Quran, where meanings often extend beyond what is explicitly stated. Misinterpretations can arise when the listener's understanding differs from the speaker's intended meaning, a challenge particularly evident in the Quran due to its complex rhetorical nature. Using Thomas's (1995) Speaker's Meaning Framework, the research conducts a document analysis from a pragmatic perspective, focusing on the oral discourse between Prophets and their people. The findings, supported by insights from reputable Quranic scholars, highlight that the speaker's meaning in indirect speech is best understood by considering both context (including physical, environmental, social, cultural, and linguistic factors) and the speaker's intention. The study concludes that interpretation methods can be divided into those based on context and intention, and those based solely on intention. These insights are significant for guiding readers of the Quran in accurately interpreting indirect speech. [ABSTRACT FROM AUTHOR]

Human dissection is an ancient pedagogical method that is still relevant in modern anatomy curricula. The body procurement process for dissection purposes has undergone significant evolution from the medieval era until now, whereby body donation has become the main source for human bodies in medical education. The appreciation ceremony for body donors is an excellent way to promote a body donation program, whereby both dissection and appreciation ceremonies are effective in inculcating professional behaviors and altruism among medical students. Despite the benefits of dissection and such ceremonies, conflicting ideas about the acceptability of these methods exist among Muslim scholars and students. Hence, this article provides a theological Islamic interpretation of human dissection, body donation, and appreciation ceremonies from four sources of Islamic law—the Qur'an, Hadith, Idjmaa, and Qiyas—to justify Muslims' involvement in the aforementioned. It is important to note that the fundamentals of Islam are submission to the will of the one and only God, Allah Subhanahu wa ta'ala (SWT) and recognition of Prophet Muhamad (peace be upon him) as the last messenger of God. Therefore, the actions of a Muslim are strongly based on faith and virtue. [ABSTRACT FROM AUTHOR]

Christopher Marlowe's Doctor Faustus (1588) intricately explores the interplay of religious motifs, cosmic exploration, and themes related to Space, Heaven, Hell, and repentance. By incorporating biblical and Qur'anic references, Marlowe crafts a compelling narrative that deeply resonates with the human experience. The central character, Faustus, embodies the conflict between good and evil and between human ambition and spiritual limitation. The play's depiction of celestial realms parallels biblical narratives like the 'Tower of Babel' and Qur'anic visions, emphasizing humanity's persistent quest for knowledge and divine understanding. This study examines how Marlowe integrates religious concepts, andangelic and cosmic themes with theological and moral conflicts, highlighting the thematic parallels with sacred narratives from the Bible and the Qur'an. To conclude, Faustus' mythology remains a poignant and thought-provoking narrative that resonates across different cultural and religious contexts. [ABSTRACT FROM AUTHOR]

Beginning especially in the early twentieth century, Qur'an translation emerged as a major facet of modern Islamic daʿwa ('"inviting" to Islam', or 'Islamic mission'). With the increasing availability of new translations and commentaries as the century progressed, Muslim leaders often found themselves asked for, or simply offering, recommendations about which Qur'an translations were most suitable for different purposes. This article examines the case of one such recommendation: Sayyid Abū'l-Ḥasan ʿAlī Nadwī's endorsement of ʿAbd al-Mājid Daryābādī's early twentieth-century English translation-commentary, Tafsir-ul-Quran. In so doing, it sheds lights on Qur'an translation in relation to modern daʿwa and, more precisely, on how a thinker's 'daʿwalogy' (Islamic missionary theology) might influence his or her translation and commentary preferences. Through a historical contextualisation of Daryābādī and Nadwī, along with close readings of the former's English Qur'an translation-commentary and the latter's endorsement, the article argues that Nadwī's endorsement of Daryābādī not only provides a useful window into Nadwī's – and by extension, Daryābādī's – daʿwalogy, but also that Nadwī's daʿwalogy helps to explain why he endorsed Daryābādī's translation-commentary in the first place. In studying this case, the article illustrates significant linkages between daʿwa, Qur'an translation, networks of Muslim thinkers, and rising inter-religious competition in the late-colonial period and beyond. [ABSTRACT FROM AUTHOR]

The Holy Quran: Text, Translation and Commentary by ʿAbdullah Yūsuf ʿAlī (1872–1953) was prepared for daʿwa purposes, to spread the message and guidance of Islam in the English language. The subsequent editorial changes to this translation made in editions published decades later problematise the use of translation in propagating a particular interpretative framework and reflect developments in the practice of daʿwa and in interpretive methodologies during the second half of the twentieth century. This article argues that these interventions in Yusuf Ali's original translation were less to do with the English rendition of the text, and more to do with the paratext that structures the text and filters the experience of the reader. [ABSTRACT FROM AUTHOR]

This article is an exploration of the texts and historical contexts of the early translations of the Qur'an into the South Indian language of Malayalam. Attempts at Malayalam translations of the Qur'an started in the 1930s. The present study deals with the translation projects that emerged between the 1930s and 1965. It showcases the situatedness of these translations in the colonial experiences of the region, as well as in the discursiveness of global Islamic trends. It also looks at the theological controversies these translations evoked within the Muslim community. [ABSTRACT FROM AUTHOR]

This article discusses the publication history and different functions of the first complete translation of the Qur'an into the Danish language. First introduced in 1960 but published in its final form in 1967, Abdus Salam (Svend Åge) Madsen's (1928–2007) translation is also the first Scandinavian translation of the Qur'an with an explicit commitment to the Qur'anic truth claims and message. Embedded in the institutional and doctrinal framework of the Ahmadiyya Muslim Jama'at (AMJ), Madsen intended this translation to be instrumental to the Islamic, and in particular the Ahmadi, missionary program in Europe, in which converts such as himself had taken on important roles from the 1930s onwards. Madsen took inspiration from a number of sources, but he also exercised individual interpretative agency both in the inscribed interpretation in the translated text and in the discursive interpretation in his commentary, and his translation has been of major significance in the history of Scandinavian translations embedded in the AMJ, as well as the Scandinavian history of Qur'an translation in general. [ABSTRACT FROM AUTHOR]

Qur'an translation was an important element of the daʿwa activities of reformist Muslims in West Java at the beginning of the twentieth century, as is reflected in the publication of the Sundanese translation of Ahmad Hassan's Tafsir Al-Foerqan, as well as other Qur'an translations penned by his friends and associates. These Sundanese translations not only promote a reformist ideology, but also demonstrate a shift in the formation of translation and literary culture in West Java: from interlinear word-for-word to verse-for-verse translation; from handwriting to printed books; and from Arabic (jawi and pegon) script to Roman script. This article explores this new tradition of Qur'an translations. Written for the modern era, they differed from the interpretive translations taught in the traditional Javanese Islamic schools (pesantren) and were influenced by a wave of reformist ideas originating from the Middle East during the late nineteenth century. [ABSTRACT FROM AUTHOR]

The article focuses on the historical connection between daʿwa (the call to Islam) and Qur'an translation in the early twentieth century, particularly highlighting the contributions of Muhammad Ali and the Ahmadiyya movement in British India. Muhammad Ali's 1917 English translation of the Qur'an aimed to present Islam as a universal religion and was part of a broader effort to engage non-Muslims through accessible translations. The article discusses how this movement influenced other Muslim communities, including Sunni and Shi'i, and led to a proliferation of translations into various languages, which were often used as tools for missionary work. It also examines the tensions between traditional interpretations and modernist approaches in translation practices, reflecting ongoing debates within the Muslim community regarding the role of language and interpretation in spreading Islamic teachings. [Extracted from the article]

The dynamics of obedience and rebellion represent one of the most complex challenges throughout human history. It can be asserted that the core issue surrounding this phenomenon arises from the fact that individuals often struggle to discern whom or what they should adhere to. Indeed, the rebellion against entities that warrant obedience will lead to significant problems, obeying entities that should be rebelled against can also result in different problems. As a matter of fact, as stated in the Qur'ān, the first calamity that befell man (being expelled from heaven) occurred because of being deceived by the devil's whispers and not listening/obeying his advice. As stated in the relevant verses, as a first experience, humanity learned the adverse consequences of rebelling against the truth and obeying the falsehood. It can be said that this lesson given to the first ancestor of humanity is also a teaching to whom and how to obey, as well as when to rebel. This issue, which is crucial for humanity, is frequently addressed in the Qur'ān and it is aimed to enable human beings to cultivate their awareness of obedience/rebellion correctly. In this sense, while the importance and benefits of obedience are mentioned in some verses, the messages of not obeying, not bowing down and not surrendering are also provided. Because man, who is a magnificent being created by God, should not be a creature that blindly submits to everything. For this reason, in the Qur'ān, entities and individuals who should not be obeyed have been stated in general terms following the example set by the Prophet Muhammad. In this context, the prophet Muhammad has been commanded as never to obey infidels, hypocrites, transgressors and sinners. Likewise, especially in relations with the People of the Book, the commands not to follow their whims and not to be subject to their desires are frequently repeated. It can be said that these orders given to the Prophet Muhammad built a spirit of active struggle and resistance against evil in the characters of both him and the believers who believed in him. In this study, The doctrine of opposing and disobeying evil which primarly was entrusted to the Prophet Muhammad and all believ- ers by the Qur'ān was analyzed through the concepts of obedience and adherence. The study employed a document analysis method and sought to explore the nature of the consciousness of proper obedience and rebellion as exemplified in the life of the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

While recounting Noah's story, the Qurʾān refers to a strange narrative motif : an oven (tannūr) from which some water overflows. Insofar as such a motif is hardly explained by the text, it has been and continues to be an issue for the reader. Muslim scholars, who were the first to deal with the Qurʾān, noted the difficulty and tried to solve it by relying on semantics and providing various etiological accounts. Centuries later, orientalists believed they had found the key to this enigma in the rabbinic heritage. But as early as 1867, by publishing his edition of an Arabic catena, Paul de Lagarde drew the attention of the academic world to fragments attributed to Hippolytus of Rome mentioning, in Noah's story, an overflowing oven. For several reasons, it was not until 1995 that a connection was explicitly made between these fragments and the Qurʾan. In the following study, we will pursue this line of research and try to determine the relationship of these fragments to the quranic statement. [ABSTRACT FROM AUTHOR]

This research is a comparative analytical inductive study of the verses of fasting in the books (The provisions of the Qur'an) by Imam Al- Jassas, and (The provisions of the Qur'an) by Imam Ibn al-Arabi. The research was limited to the verses of fasting in which the two imams discussed the provisions to be a model for the comparative study between the two interpretations to meet the purpose of the research, and through research, analysis and comparative study between the two interpretations: The researcher reached several results mentioned at the end of the research, the most important of which were: The interpretations of Al-Jassas and Ibn Al-Arabi are valuable books that dealt with the provisions of the Qur'an in fair and useful way for students of knowledge . The researcher also concluded with several recommendations, including: attention to compare between the two interpretations in the rest of the topics that have not been studied by researchers, and attention to comparative interpretation, study and authorship, for the importance of this type of interpretation in our time. [ABSTRACT FROM AUTHOR]

Sociology of Religion is a modern science born in the West. Sociology of Religion in Turkey in its early periods developed more along the lines of Emile Durkheim. The names that were effective in this were Ziya Gökalp and his intellectual follower İsmail Hakkı Baltacıoğlu. Baltacıoğlu, an intellectual of the transition period, has an eclectic character. Besides being an educator, he was also interested in sociology. His views on religion shed light on the debates on religion at the time he lived. His work Din ve Hayat (Religion and Life) and his articles on religion published in magazines provide important information about the religiosity of his time. During the founding years of the Republic, he criticized and proposed both the religious policies implemented and the religious perception of the society. He wrote works with the discourse of reform in religion, and especially saw a new translation of the Qur'an as the cornerstone of the reform he envisioned. Like Ziya Gökalp, he was influenced by Emile Durkheim and approached the institution of religion from a functional perspective. He defends the thesis that the institution of religion is indispensable in social life. He accepts that religion is decisive on other social institutions. According to him, religion is a necessary institution for national unity and integrity. He contributed to the development of sociology of religion with his works. In the article, İsmail Hakkı Baltacıoğlu's views on religion are discussed and his works are analyzed with the hermeneutic method. The article makes an important contribution to the field in terms of shedding light on the historical development of sociology of religion. [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]

Copyright of Journal of Babylon Center for Humanities Studies 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 Journal of Babylon Center for Humanities Studies 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 Journal of Babylon Center for Humanities Studies 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 Journal of Babylon Center for Humanities Studies 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.)

Al-Qur'an regulates all forms of communication: with Allah, fellow humans, and spirits/jinn. In human Communication with Jinn, Allah reported through the story of the fall of the Prophet Adam and Siti Hawa from heaven after consuming the khuldi fruit. Both slipped because of a jinn's instigation in Allah's name. It proves that apart from Jinn and humans being able to communicate, the potential for deception is also genuine. Therefore, this research aims to explain the communication/relationship between humans and Jinn. This qualitative research method uses a thematic approach to verses from Al-Qur'an relating to human and Jinn communication. Data was from literature by analyzing books and scientific journals with similar themes. Data analysis uses the transcendental communication/magical communication paradigm. The research results show that Al-Qur'an explained that human Communication with Jinn exists. However, it does not need to be developed. Human and Jinn communication has many negative effects. The negative impact is that humans will always be filled with anxiety, will tend to commit crimes, and will be classified as the actions of people who are misguided and disobedient to Allah. Some Jinns are believers, and some are unbelievers. However, humans cannot differentiate them because they are supernatural beings. Communication between humans and Jinn generally occurs through ruqyah syar'iyyah rituals to improve the community's economy and shamanic practices. [ABSTRACT FROM AUTHOR]

Islamic liberation theology emphasizes the importance of man's role as a caliph, who is God's representation on earth. This research seeks to understand the paradigm of human responsibility as a caliph in Islamic liberation. The method used in this research is a literature study. Data collection techniques used in this research were obtained from books, academic journals, the Qur'an and other articles relevant to the research problem. The data analysis technique used is the analysis and interpretation of the data obtained. The results of the study explain that the responsibility of human 'Khalifah' in liberation is very large; as a representation of God who is given the ability to think, humans are explained to be emancipatory entities over the chaotic condition of the earth. Realizing liberation in Islam is explained as a form of unity with God; divine affairs are not only matters of transcendental worship but also relate to harmony of human relations with other humans and also nature, and ultimately with liberation as a form of implementing God's orders. Islam explains the importance of liberation with the presence of the Qur'an, which is taught to liberate man from his condition. [ABSTRACT FROM AUTHOR]

This study aimed to derive educational contents from the verses on individual responsibility mentioned in the Qur’an, and from this primary goal emerge the following sub-goals: deducing educational principles from the verses on individual responsibility, explaining the educational values deduced from the verses on individual responsibility and highlighting contemporary educational applications deduced from the verses on individual responsibility, which reached ten verses. The study relied on the descriptive approach—the deductive analytical method in extracting educational contents from the specific verses. The study results indicated that the Holy Qur’an, including its verses on individual responsibility, includes many educational contents of principles and values, which we must work to derive to be applied in the educational field. The study clarified the principles of individual responsibility that should be developed in young people, the most important of which are justice, self-control, bearing responsibility, self-struggle, and decision-making. The study also resulted in values derived from the verses of individual responsibility, the most important of which are fear of Allāh, warning against injustice to the soul, spending, purifying the soul, gratitude, good deeds, and modesty. The study highlighted the educational importance of each principle and value mentioned in the noble verses and that each value significantly impacts human life. The study also presented some contemporary educational applications that can be exploited and applied in developing individual responsibility through the family and school. [ABSTRACT FROM AUTHOR]

This research proposes a new semantic approach to enhance the understanding of Arabic text in the Quran context. The aim is to bridge the existing gap in interpretation, which primarily relies on semantic web ontology and the linguistic framework developed by Toshihiko Izutsu. This philosophical research seeks to provide new paradigms and transcend the conventional semantic. It argues for the adoption of five methodical steps to uncover the deeper meanings behind the literal text of the Quran: (a) textual context analysis, (b) situational context analysis, (c) integration of intrinsic and extrinsic elements of the Quran, (d) syntagmatic and paradigmatic analysis, and (e) constructing the meaning of the past and present. This new paradigm challenges the traditional semantic approach to the Quran and facilitates a deeper understanding. [ABSTRACT FROM AUTHOR]

This study aims to analyze the need for a new model design of Quranic reflection through learning Arabic vocabulary for adult learners with hearing impairments using innovative Augmented Reality Technology. Learning the Arabic vocabulary found in the Quran and understanding its meaning will enhance the ability to read, comprehend, memorize, and apply it. However, a Quranic reflection model that incorporates AR technology to teach vocabulary to deaf adult learners has yet to be researched or developed. Therefore, a new model must be thoughtfully designed to meet their needs and align with their preferred learning styles. This study follows the needs analysis framework of Hutchinson and Waters (1987), which includes Lacks, Needs, and Wants, to gather data. The findings reveal that most respondents unfamiliar with the Arabic vocabulary in Juzu’30 related to humans, animals, plants, and other natural creations and phenomena. In addition, most of them also show a strong interest in learning Arabic vocabulary related to these categories using AR. Additionally, a majority express a strong interest in learning these vocabulary categories using AR. The proposed AR model for Quranic reflection utilizes immersive 3D experiences, compatible with multiple devices (books and mobile), and integrates visual aids such as animations, fingerspelling, and sign language videos to support a multisensory approach to learning. [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]

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Bu çalışmada, Kur’an’da yer alan gök cisimlerini konu edinen ayetler, İslam öncesi Arap kültür ve inançları çerçevesinde ele alınmaktadır. Kur’an’da gökyüzü, gök cisimleri ve gök olayları ile ilgili çok sayıda ayet bulunması, bu olguların vahyin nazil olduğu dönemde muhatap kitlede önemli bir karşılığı olup olmadığı sorununu beraberinde getirmektedir. Kur’an’ın astronomi ve meteoroloji alanlarına dair bilimsel malumat vermek gibi bir hedefinin olmamasına rağmen bazı gök unsurlarına sıklıkla yer vermesi, gökyüzüyle ilgili ayetleri dönemin inanç ve kültür yapısı açısından incelemeyi önemli ve gerekli kılmaktadır. Bu sebeple çalışmada, Cahiliye Araplarında gök cisimleriyle ilgili genel durumun tespiti, kısa tasviri ve ayetlerin nazil olduğu tarihî zeminin tasvir edilmesi hedeflenmektedir. Nüzul vasatındaki muhatapların tanrı ve âlem tasavvurunu teşkil eden kozmoloji anlayışı ve inanç sistemleri ile ayetler arasındaki ilişkiye dikkat çekmek amaçlanmaktadır. Bu açıdan çalışma, Kur’an’da şems, ḳamer, şi‘rā, necm/nucūm, kevkeb/kevākib, burūc, şihāb, meṣābīḥ, felek vb. kelimelerin yer aldığı ayetlerle sınırlandırılmıştır. Bununla birlikte muġayyebāt-ı ḫams ve yağmur konusuna değinen bazı ayetler, Cahiliye döneminde yıldız kültüne dair bilgi içermesi ve kâhinlerin yıldızlarla ilgili inançları istismarı sebebiyle konu kapsamına dahil edilmiştir. Kur’an’da yer alan bir meselenin anlaşılabilmesi, ekseriya ayetlerin nazil olduğu dönem itibariyle mütekellim-muhatap ve kelam arasındaki ilişkiye dayalıdır. Bu sebeple çalışmamızda gök cisimleriyle ilgili ayetler, muhatap kitlenin içerisinde bulunduğu kültürel zemin ile Kur’an’ın temel hedef ve söylemleri merkeze alınarak genel bir bütünlük içerisinde sunulmuştur. Muhatapların ayetleri nasıl anlamış olabileceğini ifade etmek üzere İslam öncesi gök cisimleriyle ilgili inançlara dair Cahiliye örf, âdet ve geleneklerine yer verilmiş ve konu, ayetlerin bu zeminle irtibatı kurularak kısa malumatlar sunacak şekilde işlenmiştir. Dolayısıyla çalışma, klasik bir tefsir araştırmasından ziyade, envāʾ literatürü başta olmak üzere Cahiliye şiiri, hadis, tarih ve siyer kitâbiyâtının sağladığı bilgilerden hareketle gök cisimleriyle ilgili ayetlerin nazil olduğu zemine dair kapsamlı bir yaklaşımı temsil etmektedir. Sonuç olarak çalışma, gök cisimleriyle ilgili ayetlerde Kur’an’ın, genel olarak Cahiliye döneminin politeist ve astrolojik inanışlarını tevhid inancı doğrultusunda tashih ve dönüştürme hedefi taşıdığını ortaya koymaktadır.

Bu araştırmada Kur’an’da ve Tevrat’ta geçen İsrail karakterinin kimliği tartışılmaktadır. Tevrat’a göre İsrail, Hz. Yakup’un sıfatıdır. Müslüman gelenek de Tevrat’taki bu anlatıma dayanarak Kur’an’da geçen İsrail’in Hz. Yakup olduğunda hemfikirdir. Fakat Kur’an’da, İsrail’in Hz. Yakup’un sıfatı olduğuna dair bir ifade bulunmamaktadır. İsrail’in kimliği konusunda Tevrat’taki ifadeler İslami literatürde tamamen belirleyici bir rol oynamıştır. Bu durum, geleneğimizin büyük ölçüde Tevrat’ta geçen bilgiler üzerine inşa edilmesine neden olmuş ve İsrail’in kimliğiyle ilgili Kur’an metninin ne söylediğine dair derinlemesine bir çalışma yapılmamıştır. Bu araştırmada savunduğumuz temel iddia, İsrail’in kimliğiyle ilgili olarak elimizdeki Tevrat metninin değil, Kur’an’ın verdiği bilgilerin merkeze alınması gerektiğidir. Ancak böyle yaptığımızda yaptığımız çalışmayı Kur’an araştırması olarak niteleyebiliriz. Diğer türlü Tevrat’ı Kur’an’a hakem yapma gibi bir talihsizliğe düşmüş oluruz. Kur’an’ın Hz. Yakup’a İsrail dememesinden hareketle elinizdeki yazıda dört temel iddia ortaya atılmıştır. Birincisi; İsrail, Hz. Yakup değildir. İkincisi; İsrail, şeytanî bir karakterdir. Üçüncüsü; İsrail’in soyundan nebi veya nebiler çıkmıştır. Dördüncüsü; İsrail; katil Âdemoğlu (5/el-Māide:27-31), Tevrat’ta Esav olarak bilinen karakter (Tekvin, 25:25) veya kendisine ayetler verildiği hâlde şeytana uyan kişi (7/el-Aʿrāf:175-176) olabilir.

The number of deaths caused by suicide has increased at a remarkable rate in recent years in Islamic countries in general and in Jordan in particular. Because Islam forbids suicide and decrees a hellish fate for those who commit suicide, it is appropriate to frame religious beliefs that stem from the Islamic faith, such as “And [I have] shown them the two ways of right and wrong (Qur’an, 90:10),” in parallel with mental beliefs, “rational or irrational beliefs,” and scientific findings regarding the treatment of suicidal ideation and suicide risk reduction. The prohibition of suicide is rooted in the Islamic religion according to the Qur’an and the Sunnah. This study combines this prohibition with cognitive behavioral therapy (CBT), represented by the theory of rational emotional and cognitive behavioral therapy and the disputing of irrational thoughts, to develop a conceptual framework that combines religious beliefs and rational beliefs and includes ideas of rationality and irrationality. The results reveal that causes of suicide, including irrational thoughts, negative thinking, and various cognitive distortions (e.g., exaggeration, musts, awfulization, and the intolerance of frustration), are mentioned in the Qur’an and the Sunnah. The most important treatment method for disputing irrational thoughts is stated in the Qur’anic and Prophetic hadiths. This study provides a conceptual basis and reference framework for psychotherapists to protect those at risk of suicide based on the integration of religious therapy and CBT, which enhances the effectiveness of psychological treatment. [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.

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

“Conceptual system” is one of the essential keywords in Izutsu’s semantic method. According to Izutsu, several conceptual systems, including the mystic system, have branched out from the Qur'an. He spoke briefly about the dependence and relationship of the “post-Qur'anic system” with the Qur'an. Izutsu’s reference to the connection between the “mystic system” and the Qur'an and the influence of this system on the different meanings of Quranic words in Islamic mysticism shows the importance of this linguistic combination in the analysis of mystical language. The subject of the “conceptual system” in research related to mystical language is efficient because it can help provide a suitable analytical model in connecting mystical language with the Qur'an and how it is formed. Therefore, the problem of this research is to reflect on the composition of the “mystic system”, suggesting a newer combination with the same meaning, trying to explain it and analyzing its link with mystical language. Wittgenstein’s theory of “language games” is also used to examine the relationship between the “mystic system” and mystical language. This study shows that Islamic mysticism can be considered as “a way of thinking” that originates from the Qur'an and has gradually formed and developed its language with the differences it found about its source. The combination that is proposed instead of the “mystic system” is the “conceptual system of Islamic mysticism”. This combination shows and defines the mystical way of thinking, which can be considered adequate for analyzing the relationship between Islamic mysticism and mystical language. [ABSTRACT FROM AUTHOR]

The dialogue: the response, and the dialogue: the response, and people who dialogue any retreat speech, the dialogue: is the review and response in speech. Also, dialogue is a conversation or exchange of words between two people in a work or two groups in a club or council, on a specific topic: advocacy, political, cultural, philosophical and others, and each of them has its own point of view, aimed at reaching the truth, or to the greatest possible amount of congruence of views, away from fanaticism and antagonism, calmly and in a way that depends on science and reason, with the willingness of both parties to accept the truth, even if it appears on the other side of the interlocutor. This meaning is indicated by the Holy Qur'an: as in the dialogue story in Surat Al-Ma'idah between Cain and Abel. Dialogue should be purposeful and constructive, carrying a lot of wisdom and etiquette, and the interlocutor must be sincere in intention, so that he wants to benefit the other. As for the word debate, it does not originally appear in the Holy Qur'an, but its meanings are present in it, such as this verse I mentioned. As for the relationship of dialogue with discussion, it is that the discussion is also a type of dialogue, and it is between two people or two parties, but it is based on the investigation of the account and the exposure of errors and counting them, and this investigation is usually for the benefit of one of the parties, and it is defined as: Review speech with the intention of reaching the truth often, and it is more special than debate. [ABSTRACT FROM AUTHOR]

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]

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]

What is the relationship between Qur'an exegesis, ritual practice, and the formation of religious identities and communities? This is the central question this essay will address by focusing on the first Persian Qur'an commentary to have been composed by a Twelver Shiʿi scholar, Shaykh Abu al-Futuh al-Razi (d. 1131), titled The Cool Breeze of Paradise and Breath for the Soul (Rawd al-Jinan wa Rawh al-Janan fi tafsir al-Qur'an). In particular, I examine the mutually reinforcing dynamic between text and ritual in the curation of pre-modern Muslim publics. Through a close reading of Razi's exegesis, I show the interaction of Qur'an exegesis, Shiʿi rituals of remembrance and the cultivation of distinct sensorial reactions and capacities – an important medium for the narration, transmission, and indeed determination of religious identities. I argue that Razi's commentary served the dual role of "explanatory written text" and "oral ritual telling", while establishing its authority in each of these contexts. [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]