Qur'anic Studies

This two-partite article begins with a summary account of the Qur'an's legal culture, and then examines the qur'anic concept of "causing corruption," afsada, particularly "causing corruption on earth" (fasād fī l-arḍ). First, it situates this concept within the Qur'an's semantic and linguistic framework, and second, it analyzes the related qur'anic penal legislation for "causing corruption" (Q 5:33-34) in its biblical, rabbinic, and Byzantine contexts. The article posits that the Qur'an's penal code is intrinsically linked to its creation theory, which designates the entire earth a Holy Land in which no crime is permissible. The Qur'an's categorization of actions that cause corruption, moreover, both resonate with and further develop Genesis 6, which warns against the "corruption of earth," i. e. of God's creation, and, more concretely, Leviticus 19-26, which more narrowly focuses on the Land of Israel as God's Holy Land. In accordance with its biblical precedent, the Qur'an also draws upon biblical, Jewish, and notably Christian paradigms when articulating punishments for those who "wage war against God and his messengers" in Q 5:33-34. It equates such an

In this article, referring to the Qur'anic verses, the problem of theodicy in the context of salah-aslah is examined. The problem of disability is the particular issue dealt with. First, how the disabled people is presented in the Qur'an is analyzed. Secondly, teh issue of disability is discussed in the context of God's attribute of creation. Different version of the term disability and its relevant conditions are highlighted. The ideas of various Islamic sects are put forward. Lastly, the issue of whether the disability is compatible with the wisdom and justice of God.

Bu makalede, Kur’an ayetleri esas alinarak, kotuluk ve salah – aslah teorisi baglaminda, engellilik problemi ele alinmaktadir. Calismada, oncelikle Kur’an’in engelli kimseleri ne sekilde ifade ettigi tarandi. Bilahere, Allah’in yaratma sifati acisindan engellilik tahlil edildi. Insanligi mesgul eden kotuluk, hayir-ser kavramlari cercevesinde engellilik hallerine atfedilebilecek manalar uzerinde duruldu. Bu cercevede Islam dusuncesine rengini veren degisik akimlarin gorusleri aktarildi. Ve son olarak da, engelliligin Allah’in hikmetine uygun olup-olmadigi, bu olayin Allah’in adaletiyle nasil te’lif edilecegi uzerinde duruldu.

Zor bir tarih aralığında önemli görevler üstlenmiş, Osmanlı'nın tarih sahnesinden silinmeden önceki son şeyhülislamı olan Mustafa Sabri Efendi'nin hayatı kadar ölümü üzerine de detaylı yazı yazıl(a)mamıştır. Bunda elbette dönemin siyasi konjonktürünün ve Mustafa Sabri Efendi'nin zorunlu bir sürgün döneminde ömrünü tamamlamasının da etkisi olduğu muhakkaktır.

To be published, 4th October 2025 (French)

La « Religion lumineuse » (Jingjiao) : tel est le nom par lequel la religion chrétienne se présente en Chine, où elle est parvenue à la fin de l’Antiquité, bien avant l’envoi des missionnaires catholiques au début de l’ère moderne.
Ce volume rassemble les sept textes les plus anciens, composés en chinois classique entre 635 et 1006 : le Discours sur le Dieu unique et le Livre du Messie, deux écrits apologétiques comportant notamment des versions particulières de la vie et de la mort du Christ ; la stèle de Xi’an, qui, de 635 à la date de son érection en 781, retrace les grandes étapes de l’histoire des chrétiens syriaques de Chine de manière à susciter la bienveillance de la cour impériale ; le Livre de celui qui révéla le principe parfait de l’origine première, discours de tonalité apocalyptique et métaphysique ; le Livre de ceux qui cherchent la joie et la paix des mystiques, dialogue de style bouddhique et de tonalité plus mystique ; l’Hymne à la Trinité pour recevoir le salut, adaptation chinoise du Gloria in excelsis Deo ; le Livre des Vénérables, litanie de livres et de personnes formée sur un modèle bouddhique.
Chacune de ces œuvres, émanant de communautés diverses à tous égards et puisant dans le registre des termes religieux bouddhiques ou, plus rarement, taoïques, manichéens et confucéens, témoignent de doctrines variées et de traditions en grande partie perdues. Ces pages insolites, dont l’importance religieuse, culturelle et linguistique est primordiale du fait de leur ancienneté et de leur provenance, font plus que jamais partie des sources chrétiennes et de leur patrimoine.

This article offers a comparative theological map of nine “timeless principles” as they appear in Christianity, Islam, and the Bahá’í Faith: the oneness of God; the unknowability of the divine essence; creation by God’s sovereign act; the office of prophethood; the authority of revealed law; the cardinal virtues (justice, compassion, truthfulness, love); final judgment and the hereafter; the supremacy of revelation; and the renewal of religion across history. Using close readings of primary scriptures and authoritative doctrinal sources, the study identifies deep convergences on monotheism, transcendence, moral obligation, eschatological accountability, and the primacy of revealed guidance, alongside principled differences—especially concerning Trinitarian grammar and tawḥīd, the structure of authority after the founding revelation, and the modality of historical renewal. Particular attention is given to the “closure” claims in Christianity and Islam (canonical finality and khatm al-nubuwwa) and to the Bahá’í doctrine of progressive revelation (including its thousand-year horizon), as well as to Shīʿī distinctions between prophethood and guardianship. The result is a model of unity-in-differentiation: a shared theological and ethical core expressed through distinct economies of law, authority, and history. The analysis aims to sharpen confessional self-understanding while widening the basis for principled interfaith cooperation.

Considering the fundamental role of the intellectual foundations of every theologian in his opinions and theological thoughts, this article aims to examine the epistemological and methodological foundations of two influential theologians in the history of Islamic theology belonging to the two major theological schools, the Shiites (Imamīyyah) and the Muʿtazilites. This research has been done through the descriptive-analytical method, using library resources. By analyzing the works and ideas of two thinkers, the researchers concluded that both theologians regard the knowledge of God as the primary obligation for every intellectually mature human being. This knowledge is intellectual and even pre-religious in nature. Furthermore, practical reason demands that every individual recognize the true Creator of themselves and the world. Morally, they are also bound to express gratitude to their benefactor.. Reason is not only the foundation of all religious knowledge but one must also seek guidance from the illuminating light of reason in understanding religion, for which the Book and tradition are the most important sources. These two thinkers align in their rational and narrative approaches to understanding religion; however, they differ regarding the function of reason, the relationship between reason and transmitted knowledge (naql), and specific instances within tradition, all of which are examined in this article.

Sensory perception is a fundamental component of Islamic epistemology, playing a crucial role in human understanding of the external world. Sheikh Mufid, a prominent Twelver theologian, adopts a reason-centered approach to this subject, arguing that the senses alone are insufficient to produce certain knowledge; rather, valid knowledge emerges only through their interaction with reason. By distinguishing between simple and composite sensory perception, he clarifies the role of reason in analyzing and affirming sensory data, emphasizing the necessity of filtering illusions and imaginations through rational scrutiny. Moreover, while he upholds direct realism in perceptionaffirming a direct connection between the perceiver and the perceived-he also acknowledges its limitations. The findings of this study indicate that Sheikh Mufid presents a systematic framework for understanding the interaction between the senses, reason, and revelation, maintaining a firm stance against epistemic relativism. His rationalist approach has not only shaped Shiite theological epistemology but also offers valuable insights for contemporary epistemological analysis.

This article explores Fakhr al-Dīn al-Rāzī’s (d. 1210) theological insights on the metaphysical hierarchy of creation to address the question: Can there be extraterrestrial intelligence (ETI) superior to human intelligence? By revisiting a long-standing debate in the Islamic tradition concerning the superiority (afḍaliyyah) of angels versus humans, this article positions al-Rāzī as a pivotal case who diverges from the majority Ashʿarī stance by advocating for angelic superiority. Through a detailed analysis of al-Rāzī’s deconstruction of pro-human superiority arguments and his construction of arguments favoring angels, the article demonstrates how his framework challenges anthropocentric assumptions and broadens theological possibilities. If al-Rāzī’s arguments are deemed successful, his scripturally and rationally grounded framework provides a foundation for envisioning ETI that may surpass humanity in spiritual or intellectual rank. This article contributes uniquely by unveiling al-Rāzī’s underexplored ideas on angelic superiority and integrating them into the context of Islam and ETI, thereby advancing modern discourse on Islamic theological anthropology.

Per indicare l'orientamento e, speriamo, l'utilità di un saggio del genere, di carattere storico-religioso, su aspetti particolari e principi generali di un'idea non scontata di "modernità", mi prendo la libertà di cominciare da lontano con un excursus, di teoria culturale e metodo di ricerca, su Marshall McLuhan. Prendo l'avvio da un aneddoto della vita dello studioso canadese. Me l'ha raccontato il figlio Eric e credo sia anche riportato in almeno una delle biografie in circolazione. 1 Intorno alla fine degli anni Quaranta, con un dottorato alle spalle conseguito a Cambridge (con una tesi sul rinascimento inglese, The Place of Thomas Nashe in the Learning of His Time), 2 in una delle sue prime esperienze d'insegnamento, dinanzi a una classe di studenti svogliati e distratti, McLuhan ebbe una delle sue leggendarie illuminazioni. Si rese conto, d'un tratto, che all'origine della mancanza di interesse degli studenti c'era un grosso problema di comunicazione: quei giovani davanti a lui appartenevano a un'altra cultura, con diversi interessi e priorità, parlavano addirittura un'altra lingua, nascosta, e non svelata, dal loro gergo goliardico. Si dirà che poteva ben trattarsi del ben noto "gap generazionale", e sarà pur venuto in mente a McLuhan che a ciò fosse da imputare la distanza culturale che egli avvertiva fra sé e i suoi passivi interlocutori. Certo è che egli cominciò proprio da lì a riflettere sulla cultura contemporanea e sulla sua origine. Il "gap" prese allora, di subito, la dimensione di uno spartiacque di carattere epocale. McLuhan riconobbe in sé l'erede di una tradizione culturale "moderna", fondata sulla autorità tipografica, ovvero su un sistema di razionalizzazione lineare della realtà, su una storiografia selettiva, verticale, cronologica, su uno spirito specialistico e progressista a oltranza: una cultura cosmopolita nell'apparenza e nelle ambizioni, ma in sostanza rigorosamente eurocentrica (e non sarà un caso, a proposito di quest'ultimo attributo, che come il suo connazionale e coetaneo, Northrop Frye, egli completasse gli studi in Inghilterra mirando a un posto 3 Ci sarebbero da riassumere vari capitoli della Galassia Gutenberg a voler qui parlare della prima percezione della modernità tipografica di McLuhan. La sua e quella di Frye furono, per molti versi, vite parallele. Herbert Marshall McLuhan nacque a Edmonton, Alberta, il 21 luglio nel 1911, per trasferirsi poi, con la famiglia a Winnipeg, Manitoba. Northrop Herman Frye nacquee a Sherbrooke, Québec, il 14 luglio 1912, per trasferirsi poi, con la famiglia a Moncton, New Brunswick. Entrambi si recarono in Inghilterra per i loro studi "postgraduate", ed entrambi conversero alla University of Toronto, dove restarono a insegnare, per cinquant'anni Frye, a Victoria College, e per trent'anni McLuhan, A Saint Michael's College. Morirono entrambi a Toronto, Frye a settantotto anni, il 23 gennaio 1991; McLuhan a sessantanove anni, il 31 dicembre 1980. Sulle affinità e le differenze del loro pensiero mi sono espresso con un articolo disponibile in rete, "The Common Ground of McLuhan and Frye", , e con un altro in rivista cartacea, "Il postmoderno esce dal caos. Verso la sintesi con McLuhan e Frye." Annali d'italianistica 9 (1991): 56-71. 4 Mentre "Galassia Gutenberg" divenne espressione usatissima nel linguaggio comune, "Costellazione Marconi" non ebbe la stessa fortuna. Non ho mai capito bene perché McLuhan abbia usato due diversi referenti stellari. Forse perché la galassia --referente tipografico --è in genere considerata più densa della costellazione, con stelle numerose e vicine; mentre la costellazione --referente elettronico --nuota, per così dire, nello spazio più aperto con i confini più blandi e indefiniti.

This article considers the names for God and Jesus used by Christians, and the extent to which these names are modeled on Qur'anic equivalents. It also considers the fruit of recent research into the Pre-Islamic origins of the names Allāh and ʿĪsā.

Can technical labor be virtuous? This article investigates the production of a Qur'anic sound recording, suggesting that focusing on the process of religious media production rather than its intended product might bring to the fore new ethical engagements that trouble recent oppositions between "ordinary" and "transcendent" ethics or even the classic dialectic of sacred and profane. In particular, the ethnography here foregrounds the sensory and temporal nuances of what I call technical virtue, an ethical orientation comprising three characteristics: technologized modes of listening, an object-rather than subject-oriented disposition of "care" toward the Qur'an, and a teleology that paradoxically requires that subjects defer transcendent engagement with God in favor of the "technical" fulfilment of a given stage of sound reproduction. I argue that religious media production can thus be made virtuous through such technical fulfilment rather than through the linkage of such labor to the subjective cultivation of more recognizably Islamic virtues. SITTING in the small recording studio at the Ibn al-Qadi School in Salé, Morocco, Rashid seemed preoccupied or simply tired. It had been a particularly busy stretch for the madrasa's media manager and studio engineer, and his enthusiasm and attention were not what I had witnessed at previous editing sessions I had attended. 1 Rashid would frequently take breaks from the monotony of compiling sound clips, which entailed the visual equivalent of dragging small waveform "blocks" around on the computer screen. He would rub his face vigorously, groan, stretch, and try to rally himself. "Focus! Focus! (tarkiz! tarkiz!)," he uttered at one point. Tarkiz,

Sūrat Ṭāhā, revealed in the early Makkan period, addresses the psychological and spiritual strain borne by the Noble Messenger ﷺ during the fierce opposition to his call. It opens with a compassionate Divine reassurance, declaring that the Qur’an was not revealed to cause distress, but as a reminder for those who are in awe of God. The sura offers a powerful narrative of Prophet Moses (عليه السلام), portraying his Divine election, mission to Pharaoh, and the miracles that supported his truthfulness. This is followed by reflections on previous communities, culminating in the account of Adam (عليه السلام), whose lapse provides a counterpoint to Moses’s resolute perseverance. The two prophetic examples serve to fortify the resolve of the Prophet ﷺ by illustrating both the consequences of weakness and the rewards of steadfastness.

Although Makkan, the sura touches upon fundamental legal and spiritual principles, such as the institution of ṣalāh (prayer) and the ethics of renunciation (zuhd). It is notable for its unparalleled rhetorical beauty, which struck the ears of eloquent Arabs with its prophetic cadence. The sura also played a historical role in the conversion of ʿUmar ibn al-Khaṭṭāb (رضي الله عنه), underscoring its emotional and intellectual force.

Thematically, the sura intertwines Divine Majesty with Mercy, the challenge of prophetic missions, and the certainty of resurrection and reckoning. It is a sura of reassurance, moral instruction, and prophetic solidarity—intended to strengthen the heart of the Prophet ﷺ and to affirm the ultimate triumph of Truth through Divine support.

The question of paradox and its relation to the Qurʾān is largely unexplored. Indeed, modern studies on the Qurʾān have often been shaped by a goal, stated or otherwise, to demonstrate that the Qurʾān has no real logical, or theological, contradictions or inconsistencies. In this article I propose that the Qurʾān thoughtfully uses the category of paradox to instill wonder in the reader regarding the transcendence of God's nature and God's will. I do this through an examination of a recent study on paradox in the Gospel of Mark, and then through an examination of five qurʾānic case studies: God's guidance and misguidance; God's nature; God's will and judgment; ethics in the story of al-Khiḍr; and the personification of false gods.

Arabic is one of the Semitic languages: Syriac, Hebrew and Arabic. Syriac was the language of peoples whose effects and history had disappeared. Hebrew was the language of Torah and Scriptures had been extinct by the extinction of primitive cultures and ancient messages. Arabic was and is still alive with its other sisters living in the world. It is the language of an immortal divine message. God has adapted it to be the language of His Speech (Revelation) or (Qur'an), as it is stated in the verse: "We have brought down the Qur'an and we will save it". It is necessary to sanctify the eternal and miraculous language of God. As well as, it is the language of Muḥammad The prophet who brought a religion unites the hearts and souls by the love and faith, to spread peace and security in every part of the world, and presented to all of the human societies a comprehensive and universal message was the message of removal for all of the ancient religious messages. The language of this last universal message is Arabic, and its universality lies in its universal message to all people. This is the teaching of Muḥammad The prophet: "Arabic is not by the father or the mother, whoever speaks Arabic is an Arab". The classical Arabic is the language of all Arabs and Muslims who believe in its universal message. We are talking about those dialects that made up the Arabic language, as the language of the holy Qur'an.

Images of the Jews in Late Medieval Pilgrimage Accounts, in: Suomen kirkkohistoriallisen seuran vuosikirja 104 (2014), 77-104 [27 pp.]. A3 Book Sections (peer-reviewed) (2) The 'Muslim Other' in (Late) Medieval Latin Pilgrimage Reports: Origins, Differences and Functions, in: To Jerusalem an Beyond. Interdisciplinary Approaches to the Study of Latin Travel Literature, c. 1200-1500, ed. by Philip Booth / Martin Bauer / Susanna Fischer (Das Mittelalter -Beihefte 19), Heidelberg: Heidelberg University Publising 2023, 117-160 [44 pp., peer-reviewed; open access: heidelberg.de/catalog/book/998] (3) Between Pilgrimage and Reform. Bernhard of Breidenbach's travelogue to the Holy Land (1486) as printed paradigm, mirror of princes and memory of the crusades, in: Golden Leaves and Burned Books: Religious Reform and Conflict in the Long European Reformation, ed. by Teemu Immonen / Gabriele Müller-Oberhäuser (Cultural History -Kulttuurihistoria 16), Turku: K&H -kustannus 2020, 219-263 [44 pp.].

An examination of major themes of figuration in Corbin's work, especially En Islam iranien: Quran, Covenant, Joseph, mundus imaginalis, hikaya, amphiboly, symbol, music, ta'wil and their reliance on metaphoricity which is, in turn, a metaphor for the spiritual or existential predicament or quest (and vice versa).

This article offers a systematic examination of the historical value of the material attributed to Jaʿfar b. Muḥammad al-Ṣādiq (d. 148/765), the sixth Imām of the Shiʿa. Although a vast array of reports-spanning legal, theological, and ethical domains-have been ascribed to him, and multiple studies have investigated his life and intellectual heritage, there remains a notable lacuna in the historical critical analysis of his reports. This paper seeks to fill that lacuna by constructing a structured taxonomy of these reports, categorizing them by their chains of transmission and historical provenance, and critically assessing the methodologies previously used to study them. Its central objective is to differentiate the historical Jaʿfar from the Jaʿfar shaped by myth, legend, and polemical fabrications. Much like his ancestor Muḥammad (d. 11/632), the Prophet of Islam, Jaʿfar's image is enveloped in successive layers of transmission, reinterpretation, and embellishment, a phenomenon common to figures endowed with religious charisma. Through rigorous methodological inquiry, this study shows how critical scholarship can more effectively approach the question of the historical Jaʿfar b. Muḥammad.

This article explores the significance of the qur'anic term al-Masīh. (the Messiah) as applied to Jesus, son of Mary (ʿĪsā ibn Maryam). Previous scholarship has often drawn a direct, though problematic, line from first-century messianic expectations to the Qur'an. This article argues for a revised interpretive approach: understanding the qur'anic usage of al-Masīh. through its more immediate biblical subtext, namely the messianic theology of Late Antique Christianity, particularly within the Syriac tradition. This approach acknowledges that the Qur'an engages not with the Bible as a static text or with the historical Jesus directly, but with Scripture as understood and preached in its seventh-century milieu. The study surveys foundational Second Temple Jewish messianic expectations and the New Testament's portrayal of Jesus's messianic role, then explores how these traditions were received and developed in Late Antique Syriac Christianity, which formed a crucial part of the Qur'an's environment. By analysing the qur'anic account against this backdrop, the article offers a fresh perspective on the term's theological significance, moving beyond the often de-contextualized interpretations of later Islamic exegetes. Ultimately, the article aims to foster Muslim-Christian dialogue by revealing the Qur'an's profound engagement with the living messianic traditions of its time.

The issues treated in this book are the outcome of several surveys conducted by the Da'wah Institute (DIN) in different parts of the world including Australia, South-East Asia, the Middle East, Europe, America and of course, Africa. These surveys were meant to identify some of the most common arguments that are raised by Muslims against having friendly relations with people of other faiths. The surveys also tried to find out some of the common faith-based "bridge-burning" narratives used by some Muslims (including violent extremists) to justify hostility and prejudice against non-Muslims.  This book, therefore, analyzes the teachings of Islam regarding relations with the peaceful and friendly non-Muslim majority.

Water conservation represents a pressing global issue, especially in light of the growing scarcity of clean water resources. As the world's second-largest religion, Islam places significant emphasis on the prudent and responsible use of water, both in religious rituals and in everyday life. This study investigates the concept of water conservation from a Qur'anic perspective, with particular attention to the ethical dimensions of water usage in purification practices. Employing critical thinking and analytical methodologies, it adopts a thematic exegesis approach within the interpretive framework of al-Adabī al-Ijtimāʻī. The findings indicate that the Qur'an presents water as a fundamental source of life, a symbol of purity, and a divine blessing that must be protected. Although Islam prescribes ritual purification before certain acts of worship, current practices of water use in these contexts frequently deviate from the conservation principles espoused in Islamic teachings. Therefore, fostering a collective ethical awareness among Muslims regarding water use is essential for minimizing waste and advancing sustainable conservation efforts.

This essay shows how the Ḥanbalī scholar Ibn Taymiyya (d. 728/1328) extends to Christianity what is essentially an intra-Islamic controversy about qurʾanic hermeneutics, itself part of a wider debate on the conflict between reason and revelation. The essay argues that in order to grasp Ibn Taymiyya’s critique of Christianity, one must understand his position on three key issues: (1) his redefinition of qurʾanic exegesis from an open-ended scholarly enterprise into a part of the body of prophetic knowledge, transmitted by the pious ancestors; (2) his views on the agreement of reason and revelation, which he sees as complementary paths to the same truth; and (3) his denunciation of a hermeneutical approach that deflects the intended meaning of the sacred text in order to justify unorthodox views or simply to sow doubt and division, a practice he then attributes to Christians.

Introduction and Objectives: The supplications narrated from the Prophet and his esteemed family not only teach the etiquette of communicating with Allah and expressing devotion and servitude to Him, but also, due to their attention to the educational and psychological dimensions of human existence and needs before the Lord of the Worlds, serve as a means for human education in various material and spiritual realms. This research aims to explain the educational and psychological dimensions of the supplication “O Allah, grant us the success of obedience,” attributed to Imam Mahdi.
Method: The method used in this study was qualitative content analysis. Qualitative content analysis goes beyond the mere words or the objective content of texts and examines the themes or patterns that are either manifest or latent as explicit content. The research community consisted of the entire text of the supplication of Imam Mahdi (“O Allah, grant us the success of obedience”) and its commentary in the book “Imam Mahdi, the Promised Entity” (Jawadi Amoli, 2009). To answer the r esearch question, all sections of the supplication (28 sections) were analytically studied, and phrases related to the topic were extracted. The extracted phrases were then coded and categorized, and their content was organized under the title of the domains of educational objectives. Subsequently, through the synthesis and summarization of the mentioned components, 10 main components regarding the educational dimensions and 9 components concerning the psychological dimensions of the supplication were derived.
Findings: Based on the qualitative content analysis of the text of the supplication mentioned above and its commentary in the book “Imam Mahdi, the Promised Entity,” four main areas of educational objectives and three psychological dimensions of the supplication were identified. The categorization of concepts into four main areas yielded 10 educational dimensions and 43 educational concepts (objectives), which are as follows:
The Area of Connection with Allah:
* Theological Dimension: 6 concepts;
* Worship Dimension: 5 concepts.
The Area of Connection with Self:
* Ethical Dimension: 4 concepts;
* Scientific Dimension: 4 concepts;
* Economic Dimension: 2 concepts.
The Area of Connection with Others:
* Social Dimension: 11 concepts;
* Cultural-Scientific Dimension: 4 concepts;
* Economic Dimension: 4 concepts;
* Political Dimension: 3 concepts.
The Area of Connection with Creation:
* Cognitive Dimension: 2 concepts related to understanding and proper utilization of nature.
Considering the concepts presented in the supplication, it can be stated that the primary objective of religious texts, including the supplications left by the significant figures of religion, is to guide individuals towards behaviors that, in addition to reflecting their intrinsic value in the soul and psyche of human beings, realize themselves in accordance with individual and social interests, while conforming to the realities of social life and fostering inner and spiritual satisfaction. Therefore, the educational objectives of the mentioned supplication can be examined in three areas: theism (connection with Allah), self-awareness (connection with self), and ontology (connection with others and creation).
The psychological dimensions of the supplication of Imam Mahdi were identified and extracted in three aspects:
Cognitive Aspect:
3 main concepts:
* Enhancing the level of divine knowledge (theism)
* Enhancing individual knowledge and awareness (self-awareness and self-knowledge),
* Enhancing social knowledge and awareness.
Emotional Aspect:
3 main concepts:
1. Promoting a positive attitude towards God,
2. Promoting a positive attitude towards oneself,
3. Promoting a positive attitude towards society.
Behavioral Aspect:
3 main concepts:
* Acting according to religious values and principles,
* Developing ethical behavior,
* Enhancing social skills.
Thus, education based on Islam can be conceptualized as a triangle, with its sides representing behavior, cognitive processes (knowledge and awareness), and motivations and inclinations. There exists a type of harmony between the growth of cognitive, emotional, and behavioral dimensions, and the transformation of each can lead to the transformation of the others. In other words, the educational program of Imam Mahdi focuses on all cognitive, emotional, and behavioral dimensions.
Discussion and Conclusion: In response to the first research question, which sought to analyze the educational dimensions of the supplication of Imam Mahdi, four main concepts were identified as the domains of the educational objectives of the supplication: connection with Allah, connection with self, connection with others, and connection with creation. Each of these concepts reflects the programs of the Mahdavi government and the duties of true believers during the era of waiting and the reappearance of the Imam. The ultimate levels of the mentioned virtues will be realized through the management of that Imam and in his divine governance. Therefore, the authorities of the educational system should pay attention to these aspects. It is noteworthy that the gathering of all these attributes in a single individual is difficult, if not impossible. Hence, the Imam delineates the responsibilities of each believer according to their circumstances and situations within the supplication, encouraging them to strive to embody these virtues and align themselves with the realization and formation of the ideal community of the end times.
The educational objectives in the supplications of the infallible Imams, including Imam Mahdi, emphasize the practicality of believers. This indicates that in acquiring virtues and attaining proximity to Allah within the framework of establishing a religious community, stagnation and inertia are unacceptable. Believers must always be in motion and strive to achieve higher levels of these virtues.
In response to the second question concerning the psychological dimensions of the supplication of Imam Mahdi, the analysis was framed within three dimensions: cognitive, emotional, and behavioral, revealing nine main concepts: enhancement of divine knowledge (theism), enhancement of individual knowledge and awareness (self-awareness and self-knowledge), enhancement of social knowledge, promotion of a positive attitude towards Allah, promotion of a positive attitude towards oneself, promotion of a positive attitude towards society, adherence to religious values and principles, development of ethical behavior, and enhancement of social skills. The results indicated that the Imam paid attention to all three existential dimensions of human beings in the mentioned supplication. Therefore, when designing and formulating educational objectives within the educational system, attention must be paid to these three dimensions, and efforts should be made to nurture all three areas in the learners.
Another point to consider in this context is that the cognitive, emotional, and behavioral domains are interconnected and interact with one another; they cannot be separated. When an individual develops a cognitive understanding of a subject, it may simultaneously engender a positive or negative inclination toward it. Likewise, if a person develops a tendency toward a topic, it may foster an interest in understanding that topic, which in turn leads to subsequent behavior. Conversely, any behavior exhibited by a person can also generate new understanding and emotional inclinations within them.
Keywords

Mahdavi Government  The Supplication of Imam Mahdi  Educational Program  Educational Objectives  Psychological Dimensions

Death is an inevitable certainty in human life, but psychological responses to death are often colored by fear, anxiety, and even denial. This article examines the concept of fear of death from an existential psychology perspective within a contemporary framework. A qualitative approach through literature review is used to explore key theories, including the ideas of Viktor Frankl, Irvin D. Yalom, and terror management theory. It is found that fear of death is often a primary source of existential anxiety, driving people to seek meaning in life, symbols of immortality, and forms of death avoidance. Existential psychology emphasizes that awareness of death can be a transformational force when cultivated consciously and reflectively. This article suggests the importance of a therapeutic approach that integrates awareness of death as part of the process of self-development and the search for meaning. By understanding death more deeply, humans can develop a more authentic attitude to life oriented toward existential values. This study is expected to enrich psychological insights in understanding the dynamics of fear of death and offer alternative existential-based therapeutic approaches.

According to a tradition in the Greek Life of Adam and Eve (GLAE), Seth and his mother Eve were confronted by a wild beast that attacked Seth. This article asserts that Seth's battle with the beast should be understood as a struggle between the 'image of God' and Satan, and viewed in a Christian context. The claim is based on three aspects of the story: how the beast is described, why it attacked Seth and only he could control it, and why the beast was confined to its dwelling place until the Day of Judgement. The struggle between Seth and the beast/Satan should be seen as a link in the chain of struggle between the image of God and Satan. It begins in Paradise between Adam, the image of God, and Satan, as recounted in the story of Satan's fall from heaven, continues on earth between Seth, Adam's descendant, and Satan, and will culminate with the final victory of Jesus, the ultimate image of God, over Satan at the end of times.

Yakup  Kadri  Karaosmanoğlu’nun  yazdığı Nur  Baba  romanı,  ilk baskısını 1922 yılında yapmış, aynı yıl roman, Muhsin Ertuğrul tarafından filme  uyarlanmıştır.  Film,  Alevileri/Bektaşileri  cinsel  anlamda  sapkın ve ahlaki olarak düşük bir topluluk şeklinde temsil ettiği gerekçesiyle, çekildiği  ve  gösterime  girdiği  dönem  Aleviler/Bektaşiler  tarafından tepkiyle karşılanmıştır. Alevileri, ahlaken düşük ve cinsel anlamda sapkın olarak temsil eden bir anlayışın, Türk edebiyatı ve medyasında -bir asra yayılan- uzun bir tarihi vardır. Belirtilen tarihin belirli bir döneminde ise “ahlaki olarak düşük Alevi” roman karakterinin, stereotip haline getirildiği söylenebilir. Bu çalışmanın amacı, Nur Baba filmi ve romanının, bu tarihteki yerini ve romanın bahsi geçen stereotipleştirmeye olan etkilerini ortaya çıkartmaktır. Filmin  herhangi  bir  kopyası  günümüze  ulaşmadığı  için  çözümleme, roman üzerinden betimsel analiz yöntemi kullanılarak yapılmıştır. Filmin tamamen romana bağlı kalınarak çekilmesi dolayısıyla, roman içeriğinden hareketle  filme  dair  değerlendirmelerde  de  bulunulmuştur.  Makalenin amacı  doğrultusunda  roman,  “öteki”nin  cinselliğine  yönelik  egemen kimlik tarafından geliştirilen suçlamaları ele alan literatür çerçevesinde incelenmiştir. Makalede, amaca hizmet edecek şekilde -film ve roman olarak- Nur Baba’ya dair edebiyat ve sanat camiasınca yürütülen tartışmalar eleştirel bir bakış açısıyla gözden geçirilmiştir. Ayrıca Türk edebiyatında Alevilere/Kızılbaşlara yönelik nefret söyleminin kullanıldığı kitapların, kimi yayınevlerince aynı içerikle günümüze kadar yeni basımlarının yapıldığına dikkat çekilmiştir.
Çalışmada, Nur Baba romanının Alevilerin ötekileştirilme tarihinde bir dönüm noktası olduğu, Türk edebiyatı ve sanatına Aleviliğin olumsuz temsili noktasında yöntemsel bir miras bıraktığı öne sürülmüştür. Nur Baba romanının Alevilerin ötekileştirilme tarihindeki yerinin daha iyi anlaşılması için, Türk neşriyatı ve televizyonundaki Alevilerin olumsuz temsil edildiği eser ve ürünler, kronolojik bir sırayla makalenin sonunda tartışılmıştır. Edebiyatta bir dönem (1922-1959) stereotipleştiğini söyleyebileceğimiz “ahlaki olarak düşük Alevi” karakterinin, sinemada bir klişe halinde varlık gösterememesinde, o dönem Bektaşilerin filme karşı verdikleri mücadelenin etkili olduğu vurgulanmıştır.
Anahtar Kelimeler: Türk Sineması, Türk Edebiyatı, Alevilik, Ötekinin Temsili, Nur Baba.

stefan wild, profesor emeritus islamskih studija na univerzitetu u bonu Sažetak: Ova studija bavi se prijevodima Kurʼāna na engleski koje su uradili muslimani uglavnom u 20. stoljeću. Autor napominje da u svome radu želi skrenuti pažnju na najvažnije muslimanske prijevode Kurʼāna na engleski. On ukazuje na engleske prijevode koji su se pojavili u Indiji, Pakistanu, a posebno na djelovanje Univerziteta Al-Azhar na polju prevođenja Kurʼāna na engleski, kao i na djelovanje Kompleksa Kralja Fahda u Medini, koji također objavljuje engleske prijevode Kurʼāna koje su uradili muslimani. Autor skreće pažnju na muslimanske rezerve prema tim prijevodima Kurʼāna, ali ukazuje i na jačanje svijesti među muslimanima o tome da su prijevodi Kurʼāna korisni za muslimane. Ključne riječi: Kurʼān, prijevodi Kurʼāna, engleski jezik, kolonijalizam, kršćansko i muslimansko misionarstvo 228 • Glasnik br: 3-4 • 2025 • [227-242 str.] Stefan Wild Muslimanski prevoditelji i prijevodi Kurʼana na engleski jezik (1) NAPOMENA PREVODITELJA: Rad Stefana Wilda pod naslovom "Muslim Translators and Translations of the Qurʼān into English" objavljen je u časopisu Journal of Qurʼanic Studies, Vol. 17, No. 3. (Translations of the Qurʼan in Muslim-Majority Contexts = Prevođenje Kurʼāna u muslimanskim većinskim kontekstima, 2015, str. 158-182), koji je objavio Edinburgh University Press on behalf of the Centre for Islamic Studies at SOAS. Profesor dr. Stefan Wild (rođen 1937.) njemački je profesor koji se specijalizirao za nauke Kurʼāna (Quranic studies) i za tumačenje Kurʼāna. Studirao je u Minhenu, Yaleu, Erlangenu, Tuebingenu. Radio je na univerzitetima u Heidelbergu, na Orient-Institutu u Bejrutu, Amsterdamu i Bonu. U aprilu 2002. izabran je za profesora emeritusa.

মুসলমানদের প্রার্থনার দিকনির্দেশ (কিবলা) হিসেবে কাবার মর্যাদা প্রাচীনকাল থেকেই প্রতিষ্ঠিত। কিন্তু কুরআন, হাদিস, প্রত্নতাত্ত্বিক প্রমাণ এবং ইসলামের প্রারম্ভিক ইতিহাস বিশ্লেষণ করলে দেখা যায় এই বিশ্বাসে একাধিক অসামঞ্জস্যতা রয়েছে। এই প্রবন্ধে কাবাকে কিবলা হিসেবে মেনে নেওয়ার ধর্মীয় ভিত্তি, ঐতিহাসিক নির্ভরযোগ্যতা ও রাজনৈতিক প্রভাব নিয়ে গভীর পর্যালোচনা করা হয়েছে।

Word stress in Classical Arabic (ClAr) is usually reconstructed through cross-dialectal and diachronic analyses of a number of varieties of Arabic and other Semitic languages. However, this paper introduces a new source of data on ClAr stress-namely, the traditional recitation of metra in metrical sequences by Persian prosodists. It shows that the reconstructed pattern of ClAr stress is also observed in such traditional recitation. This stress pattern has nothing to do with Persian phonological or metrical rules, and it should rather be considered an artificial performance practice whose purpose was to imitate the original pronunciation of the metra in Arabic metrics. In view of the oral nature of this practice, I suggest that it has persisted in Persian over a long period (maybe over centuries), and it can therefore be a reliable source of data on ClAr word stress. I also provide some supporting evidence for my hypothesis from medieval Persian texts. On the basis of this new source, I propose that in words with a final heavy syllable preceded by two or more light syllables, the antepenultimate stress pattern was common in many varieties of early Islamic Arabic, including ClAr, and that it was perhaps even more prestigious than the initial stress pattern. This hypothesis may allow us to trace the antepenultimate stress in this syllable structure back to the Proto-Arabic stage.

Several years ago I obtained a manuscript copy of an early Ismaili work called simply Kitàb al-Munàzaràt by a then obscure author from the time of Abu 'Abdallah al-Shï'ï and his conquest of the Aghlabid state in North Africa. This treatise had, until that moment, remained unexamined in modern scholarship, although it had been copied verbatim into Part Six of a massive collection of IsmaiH works called the Kitâb al-Azhàr, compiled by the sixteenth century Yemeni Tayyibï authority Hasan b. Nüh al-Bharùchî. After some hesitation, I began to investigate the text in detail and only then realized its importance as a major new source for the intellectual history of Qayrawàn at the end of the third/ninth century and of the Ismaili revolution in the Maghrib. It turned out that the author of the «Book of Discussions» was a member of a prominent Arab Shï'ï (Zaydï) family whose roots in Ifriqiya went back to the era of the Muhallabid governors there. His full name is Abu 'Abdallah Ja'far b. Ahmad b. Muhammad b. al-Aswad b. al-Haytham. Immediately after the Fatimid victory he joined the Ismaili da'wa and thereafter served the new rulers in various capacities. Much later, at some point during the revolt of Abu Yazid, the famous Kharijite Sahib al-Himàr, this same man saw fit to write this memoir in which he recalled his first encounters with Abu 'Abdallah and his brother Abü'l-'Abbas. The brother had assumed the leadership of the Fatimid government for seven months while Abu 'Abdallah was off rescuing the Imam in Sijilmasa. Ostensibly then, the Kitàb al-Munàzamt constituted a record of Ibn al-Haytham's «discussions» with the two brothers during that critically important year of their rule in 296-97/909. A closer look, however, revealed that it includes much more than an account of various conversations with the two brothers. Partly in response to queries posed by one or the other brother, Ibn al-Haytham told them -and thus added to his own recollections of these «discussions»-a great deal about himself, his background, education, and family history, including fascinating details about his relationship with the major Hanafí and Màlikï 'ulamà ' of his native city. Convinced finally of its exceptional value, I proceeded to the preparation of a critical edition of the Arabic text along with a complete translation into English

Buku ini berupa katalog naskah keagamaan Cirebon 2 yang memberikan informasi berbagai naskah keagamaan yang ada di Cirebon koleksi Keraton Kacirebonan, koleksi Bambang Irianto dan koleksi Raden Panji Prawirakusuma. Ada 118 naskah dari ketiga pemilik naskah tersebut yang dideskripsikan. Keberadaan katalog naskah keagamaan Cirebon 2 ini dapat menjadi jembatan penghubung bagi para mahasiswa, peneliti dan pengkaji naskah nusantara yang akan mengkaji naskah keagamaan Cirebon dari berbagai sudut pandang keilmuan

This booklet, Authenticity of the Qur’an, presents a concise yet comprehensive exploration of the historical, textual, and rational evidence affirming the divine authorship and perfect preservation of the Qur’an. Developed by the Da’wah Institute of Nigeria (DIN) under the Islamic Education Trust (IET), the work is designed as a foundational resource for educators, students, da’wah practitioners, and everyone curious about Islam, addressing common misconceptions and doubts about the Qur’anic text.

The book is structured around two central questions:

Has the Qur’an been perfectly preserved from the time of Prophet Muhammad ﷺ until today?

Who is the true author of the Qur’an?

Drawing from early Islamic sources, orientalist scholarship, manuscript studies, and scientific content in the Qur’an, the work critically examines and eliminates alternative theories of authorship, ranging from Muhammad ﷺ himself to Jewish and Christian sources, or other external influences, ultimately affirming the Qur’an as divine revelation.

Included in the book are discussions on the Qur’an’s oral and written preservation, the Uthmanic codification, evidence from ancient manuscripts, and features that distinguish it from human authorship. The work also addresses and refutes orientalist critiques using both classical and contemporary Islamic scholarship.

This booklet is part of DIN’s Module 101 Series, aimed at empowering Muslims with evidence-based tools for da’wah, interfaith engagement, and religious knowledge.

Article endeavors to analyze the prophetic guiding principles regarding human behaviors related to plants and trees being an important component of our environment. The discussion mainly deals with the key environmental issues emphasizing plantation and its significance for balancing the equilibrium of the environment. Additionally, it thrashes out that humans are urged to seedling the plantation even the world is to be ended in Islam. The present study is delimited to the present ecological crises faced by society and a great challenge to the globe. The current ecological problems i.e global warming and climate change are interpreted just to analyze the environmental behaviors in Hadith literature. However, a profundity descriptive study has been conducted in the most influential way to examine the prophetic rules for human behaviors related to trees and plants being environment friendly. Furthermore, the existing practices of humans related to such an environmental sphere also bee...

This paper describes 'amal ahl Madīnah (the activity of the Medina people), which became one of the judges of Imām Mālik and his influence on the practice of the activity of the Algerian people which incidentally was Maliki. The charity of the Medina expert is the ijmā’ ahl Madīnah (agreement of the Medina people) for several reasons; first, that the Islamic Shari'a and its jurisprudence descended on Medina; Second, the inhabitants of Medina listened and watched the revelation come down, so that they understood the condition of the Prophet at the time of the revelation. Third, that their transmission takes precedence over transmission other than that. Among the Medina Expert charities used in Algeria is the problem of agricultural/plant zakat, the problem of milk content that can make a woman become maḥrām for children who in their arrangement and become one of the verses in the Family Law in Algeria.[]هذا البحث فيه بيان عن عمل أهل المدينة الذي يعتبره الإمام مالك حجة كما فيه...