Quranic and Islamic Studies

Ene is a book that demands careful reading, with many quotable passages. Through this single work, Mistire has shown that she possesses three remarkable qualities: a unique writing talent, a passion for reading, and a deep capacity for reasoning. It's a true gift to have all three. She has masterfully combined talent and knowledge to prove herself a great writer and poet. Now that she has begun, I believe readers—myself included—will eagerly await her future works, not just to admire her talent but to learn from her knowledge.

Çağdaş T(rk millî kimliği ile eş zamanlı olan T(rkoloji, başka bilim dallarında da olduğu gibi, özellikle XIX. y(zyılda "vrupa'da gelişmiş Osmanlı İmparatorluğunun son döneminde (lkemizde de pop(lerlik kazanmış ve tanınmıştır. T(rkiye Cumhuriyeti'nin ise kurulduğu ilk yıllardan beri T(rkoloji çalışmalarına devlet katında önem verdiği gözlenir. T(rkolojinin geliştiği başlıca (lkelerden biri olan Rusya İmparatorluğu ve Sovyetler "irliği ise b(y(k T(rk topluluklarının binlerce yıldır yaşadığı toprakların bilimsel ve pratik laboratuvarı gibidir. "u bakımdan her zaman kendine göre siyasî ve pratik bir karakter taşıyan Rus-Sovyet T(rkolojisi ile "vrupa T(rkolojisinin mukayese edildiği makalede, T(rk D(nyasındaki millî kimlik sorununa değinilmektedir. "nahtar Sözler T(rk D(nyası, T(rk kimliği, T(rkoloji.

This  research  aims  to  highlight  the  epistemological  integration  between  sciences  of  the  Qur'an (represented by  the  science  of  contextual  harmony)  and  the  science  of exegesis  (Tafsir) Through  theoretical investigation  of  the  relationship  between  them  and  presenting  some  practical  examples.  The  significance  of this  topic  lies  in  its  connection  to  the  Word  of  Allah  in  terms  of  its  meanings,  as  well  as  its  role  in demonstrating the epistemological integration between various sciences in the study of the Qur'an.As  for  the  research  problem,  it  is  represented  in  the  following  question:  What  is  the  relationship between  the  science  of  contextual  harmony  and  the  science  of  exegesis?  I  have  followed  the  descriptive approach to address the research problem, employing the techniques of induction, analysis, comparison, and then deduction. Among the key findings of the study are: the science of contextual harmony complements the science of exegesis in uncovering the meanings of the Qur'an; exegesis serves as a means to reveal contextual harmony;  contextual  harmony  is  among  the  means  leading  to  exegesis;  and  the  relationship  of  contextual harmony to exegesis is akin to the relationship of the soul to the body.
Keywords: sciences of the Qur'an; contextual harmony; Tafsir; exegesis; epistemological integration

فَإِنَّ نُطْقَ الْحُرُوفِ عَلَى وَجْهِهَا الصَّحِيحِ هُوَ مِفْتَاحُ التِّلَاوَةِ الْمُتْقَنَةِ، وَسُلَّمُ الْوُصُولِ إِلَى تَدَبُّرِ كَلَامِ اللهِ الْعَزِيزِ، الَّذِي عَلَّمَ بِالْقَلَمِ، عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ. وَمِنْ هُنَا جَاءَ هٰذَا الْكِتَابُ الصَّغِيرُ الْمُسَمَّى :الْمُنْتَقَى – مَخَارِجُ الْحُرُوفِ لِلْأَطْفَالِ .لِيَكُونَ رَفِيقًا لِصِغَارِنَا فِي خُطُوَاتِهِمُ الْأُولَى مَعَ الْحُرُوفِ، يَتَعَلَّمُونَ مِنْهُ أَصْوَاتَهَا، وَيَسْتَمْتِعُونَ بِأَشْكَالِهَا، وَيَتَأَلَّفُونَ مَعَ مَخَارِجِهَا عَلَى بَسَاطَةٍ وَيُسْرٍ.
وَقَدْ رُوعِيَ فِي إِعْدَادِهِ أَنْ يُقَرَّبَ الْمَعَانِيَ وَالْمَفَاهِيمَ بِطُرُقٍ تُنَاسِبُ مُسْتَوَى الْأَطْفَالِ، مَعَ إِرْفَاقِ نُمَاذِجَ وَصُوَرٍ مُبَسَّطَةٍ مَأْخُوذَةٍ مِنْ شَبَكَةِ الْإِنْتِرْنِتِ، لِتَسْهِيلِ الْإِيضَاحِ وَتَقْرِيبِ الْمَعْرِفَةِ إِلَى أَذْهَانِ طُلَّابِنَا الْأَفْضَالِ.
نَرْجُو بِهٰذَا الْعَمَلِ الْمُتَوَاضِعِ أَنْ نَكُونَ قَدْ سَاهَمْنَا فِي غَرْسِ بَذْرَةِ حُبِّ الْقُرْآنِ فِي قُلُوبِ أَبْنَائِنَا، فَيَكُونُ لَهُمْ نُورًا فِي حَيَاتِهِمْ، وَذُخْرًا يَوْمَ يَلْقَوْنَ رَبَّهُمْ.
وَاللهُ نَسْأَلُ أَنْ يَجْعَلَ هٰذَا الْكِتَابَ خَالِصًا لِوَجْهِهِ الْكَرِيمِ، وَأَنْ يَنْفَعَ بِهِ الْمُعَلِّمِينَ وَالطُّلَّابَ، وَأَنْ يَجْعَلَ كُلَّ حَرْفٍ يُتْقَنُ مِنْهُ فِي مِيزَانِ الْحَسَنَاتِ .وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ خَيْرِ مَنْ تَلَا كِتَابَ اللهِ وَبَيَّنَ أَحْكَامَهُ لِلْأُمَّةِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ.
إِبْرَاهِيمُ أَبِي بَكْرٍ أَمَسَا ٱلْمُعَلِّمِيُّ (ٱلْأَلْبَانِيُّ)

This  study  examines  the  phenomenon  of  synonymy  between  negation  and  affirmation  in  the  Holy Quran  from  a  rhetorical  and  analytical  perspective.  Synonymy  is  one  of the  key linguistic features  in  Arabic, expanding expressive capacity and enhancing clarity. The study aims to analyze the rhetorical techniques that employ  this  device  in  Quranic  texts,  highlighting  its  rhetorical  and  semantic  implications  and  its  role  in Quranic inimitability.Using  the  inductive  analytical  method,  the  study  explores  various  instances  of  synonymy  between negation  and  affirmation  in  the  Quran  and  analyzes  them  rhetorically.  The  findings  indicate  that  this phenomenon  is  not  mere  linguistic  repetition  but  a  deliberate  rhetorical  device  employed  to  emphasize meaning, eliminate ambiguity, and reinforce Quranic arguments. It also facilitates interpretation and delivers theological messages clearly and persuasively.The  study  further  reveals  the  miraculous  linguistic  nature  of  this  technique,  demonstrating  how  the interplay  of  negation  and  affirmation  enhances  the  semantic  coherence  and  aesthetic  impact  of  Quranic discourse.  This  structure  contributes  to  clarity,  emphasis,  and  the  persuasive  strength  of  Quranic  language, making it an effective tool for conveying theological principles with precision.
Keywords: synonymy; negation; affirmation; emphasis; rhetoric; Quranic inimitability; interpretation.

This study examines the phenomenon of synonymy between negation and affirmation in the Holy Quran from a rhetorical and analytical perspective. Synonymy is one of the key linguistic features in Arabic, expanding expressive capacity and enhancing clarity. The study aims to analyze the rhetorical techniques that employ this device in Quranic texts, highlighting its rhetorical and semantic implications and its role in Quranic inimitability. Using the inductive analytical method, the study explores various instances of synonymy between negation and affirmation in the Quran and analyzes them rhetorically. The findings indicate that this phenomenon is not mere linguistic repetition but a deliberate rhetorical device employed to emphasize meaning, eliminate ambiguity, and reinforce Quranic arguments. It also facilitates interpretation and delivers theological messages clearly and persuasively. The study further reveals the miraculous linguistic nature of this technique, demonstrating how the interplay of negation and affirmation enhances the semantic coherence and aesthetic impact of Quranic discourse. This structure contributes to clarity, emphasis, and the persuasive strength of Quranic language, making it an effective tool for conveying theological principles with precision.

این پژوهش به بررسی حقیقت انسان و پیوند آن با آدم می‌پردازد. با تکیه بر آیات نورانی قرآن کریم و اندیشه‌های عمیق اسلامی، مسیر انسان از خلقت اولیه تا جایگاه نهایی‌اش ترسیم شده است. مقاله سه ایستگاه اصلی را توضیح می‌دهد: خلقت آدم و ظرفیت‌های نهفته در او؛ مسیر انسان در میدان انتخاب، امتحان و مسئولیت؛ و معیارهای حقیقی انسانیت که به کمال و عبودیت می‌انجامد. نویسنده نشان می‌دهد که آدم نماد ظرفیت بالقوه و انسان نماد فعلیت این ظرفیت است. این اثر تأکید می‌کند که ملاک واقعی انسانیت، فراتر از جسم و ظاهر، در تحقق امانت الهی، خودآگاهی، اخلاق، عدالت و عبودیت خالصانه است. همچنین به چالش‌های عصر حاضر مانند هوش مصنوعی و خطر غفلت از حقیقت انسان پرداخته می‌شود. این مقاله خواننده را به بازاندیشی در جایگاه خود و انتخاب آگاهانه در مسیر «تقویم احسن» فرامی‌خواند.

I argue using transformer-based computational analyses that the canonical ʿUthmānic tartīb of al-Baqarah to al-Aʿrāf exhibits stronger overall thematic continuity than the early alternative arrangements attributed to Ibn Masʿūd and Ubayy ibn Kaʿb. However, this continuity is unevenly distributed: the canonical order does not consistently yield high thematic overlap across all sūrah transitions and, in some instances, diverges from systematic manual assessments. This divergence raises questions about the interpretive assumptions embedded in any attempt to objectively evaluate the textual coherence and thematic continuity of the Qurʾān.

I employ a multi-method comparative approach in this study. I begin with a qualitative analysis of thematic overlap between suwar across each tartīb, manually tagging thematic segments (particularly the last and first ten verses) through tafsīr readings and generative AI (GPT-4 Turbo). I then introduce computational evaluations using bidirectional encoder representations from transformers (BERT) through the use of multilingual semantic models (Sentence-BERT or SBERT) and a fine-tuned Arabic Siamese model (AraBERT), both of which measure semantic similarity across consecutive suwar. Lastly, I compare these outputs to assess convergence and divergence between interpretive and computational models.

Andragogy, defined as the art and science of teaching adults, is an educational approach that emphasizes learner autonomy, experience, needs, and motivation. In the practice of Islamic education, the educator (teacher) becomes one of the key components in effectively applying these principles. The perspective of hadith highlights that lifelong learning and the appreciation of life experience are integral parts of Islamic education. This study aims to explain the concept of adult education based on hadiths and to explore the andragogical principles that can be applied within Islamic educational practice. This research employs a qualitative approach using content analysis of relevant hadiths. The findings reveal that adult learning in Islam prioritizes an experience-based approach, addresses the actual needs of learners, and builds internal motivation to learn. Furthermore, the importance of patience, respect for experience, and effective communication are essential factors for success in educating adults, whose cognitive processes differ from those of children. This study develops the concept of "prophetic andragogy" as a model of transformative education grounded in prophetic values.

Interfaith dialogue has been initiated in the nineteenth century as an ecumenical discourse that was transformed and adapted by almost all religions as a means of building interfaith harmony. However, in the case of Islam Muslim scholars had to respond in a variant geopolitical panorama of the post-colonial world, struggling to place themselves between strong notions of Liberté, Egalité, Fraternité and safeguarding the traditional fabric of Islam. The present paper expounds on the approaches of two Muslim scholars in the twentieth century are Bediuzzaman Said Nursi (1876-1960), an eminent Turkish spiritual leader, and Seyyed Hossein Nasr (1933-), an Iranian origin, contemporary Muslim philosopher in the United States. Both of them are well-known for their contribution to interfaith dialogue with their unique methodologies. The main research question is; to study the contribution of Nursi and Nasr in the field of interfaith dialogue which is presumably led by Protestants as well as Catholics. The methodology includes comparative and historical analysis which has been applied to explore the academic as well as the social contribution of both the scholars focusing on their enterprise of interfaith dialogue in a pluralistic society. The article ends up concluding that both Nursi and Nasr agreed on the importance of dialogue for a co-existing means while differed in their methods to initiate it.

The Holy Prophet Mohammad (peace and blessings of Allah be upon him and his purified progeny) is introduced in the Qur'ān as an interpreter, teacher, and explainer of the Qur'ānic verses and religious knowledge. After the Messenger of Allah, his Ahl al-Bayt (the Prophet's purified family) have always been guides for the people as the most knowledgeable individuals regarding the Book of Allah and the Sunnah of the Messenger of Allah. Like the Holy Prophet (peace and blessings of Allah be upon him and his purified progeny), they have explained the knowledge of the Qur'ān and religion to the people and, in reality, have been responsible for the leadership of Muslims. By referring to the Holy Qur'ān and authentic Shia and Sunni commentaries, one can clearly observe the scholarly position of the Holy Imams (peace be upon them), who, among all the companions, successors, scholars, and great figures of various Islamic schools of thought, held a special and unique position, and as a reliable authority and an endless source of knowledge, they have always been a point of reference for the people.

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.

Examining the Islamic legal code's guiding principles, or Maqasid al-Shariah, this article explores the deep wisdom of Islam's Shariah. Islam offers a framework for interpreting life's goals through the three layers of Daruriyyah, Hajiyyah, and Tahsiniyyah, which mean "the essentials," "the complementary," and "the desirable or embellishments," respectively. The Daruriyyah stresses the basic requirements for personal and community prosperity by centering on the maintenance of life, religion, knowledge, family, and property. The goals of Hajiyyah and Tahsiniyyah, which deal with easing suffering and improving refinement, are considered as supplementary rather than independent endeavors. In light of the interconnected nature of the three groups, this essay encourages readers to consider whether they, as Muslims or not, are directing their priorities in accordance with the Daruriyyah. In addition, it encourages a critical assessment of extreme ideologies in light of these goals, highlighting the importance of a wellrounded and balanced lifestyle that is in line with Islamic principles.

This research paper offers an interdisciplinary analysis of the life of Prophet Musa (AS) as narrated in the Quran, examining the profound effects of his early separation from his mother through the lens of modern developmental psychology, specifically attachment theory. It posits that key psycho-spiritual aspects of his character-including his struggles with anger, an intense attachment to his staff‬ and issues with articulation and eloquence ‬are symptomatic of the developmental disruption caused by his initial trauma.

Furthermore, the paper analyzes his prophetic journey, particularly his encounters with Allah and Al-Khidr as a process of divine therapy designed to help him overcome deep-seated fear and reconcile with his past. By drawing upon Surahs Al-Qasas, Taha, and Al-Kahf, this study reveals the intricate relationship between human psychological development and divine providence, underscoring the Quran's timeless and profound wisdom regarding the human condition.

Aqsam al-Qur’an atau sumpah-sumpah Allah dalam Al-Qur’an merupakan salah satu aspek penting dalam kajian Ulumul Qur’an yang memiliki fungsi retoris, teologis, dan pedagogis yang sangat mendalam. Kajian ini menguraikan pengertian aqsam sebagai bentuk penegasan (taukid) dalam penyampaian pesan ilahi, unsur-unsur qasam yang terdiri atas fi’il qasam, muqsam bih, dan muqsam ‘alaih, serta ragam bentuknya baik dhahir maupun mudhmar. Dalam perspektif kebahasaan, sumpah dipahami sebagai sarana untuk memperkuat ucapan sehingga lebih meyakinkan bagi pendengar, sedangkan dalam konteks wahyu, sumpah Allah berbeda dari sumpah manusia karena Allah bersumpah dengan Dzat-Nya sendiri maupun dengan ciptaan-Nya sebagai tanda kekuasaan dan kebesaran-Nya. Penelitian ini juga menelusuri macam-macam aqsam yang termaktub dalam Al-Qur’an, mulai dari sumpah dengan nama Allah, perbuatan-Nya, makhluk-Nya, waktu, hingga fenomena kosmik, yang keseluruhannya menegaskan pesan inti Al-Qur’an: tauhid, kebenaran risalah, serta kepastian hari akhir. Lebih lanjut, tujuan aqsam al-Qur’an tidak sekadar memperkuat komunikasi ilahi, melainkan juga mendidik umat agar merenungi keagungan ciptaan Allah, menyadari kebenaran mutlak Al-Qur’an, dan menerima perbedaan sikap manusia terhadap wahyu. Dengan memahami disiplin ini, studi Ulumul Qur’an menjadi lebih kaya karena membuka wawasan linguistik, retoris, dan teologis sekaligus. Penelitian ini menegaskan bahwa aqsam dalam Al-Qur’an bukan hanya sekadar gaya bahasa, melainkan juga instrumen dakwah, pendidikan iman, serta bukti kemukjizatan wahyu yang relevan sepanjang zaman.

Kata Kunci : Aqsam al-Qur’an , Ulumul Qur’an , Tauhid dalam Al-Qur’an , Retorika Qur’ani , Sumpah Allah , Makna Qasam , Qur’anic Rhetoric , علوم القرآن , أقسام القرآن , Qasam dalam Al-qur'an , Allah SWT bersumpah di dalam Al-Qur'an , AQSAM AL-QUR'AN PDF ,

Aqsam al-Qur’an, or the oaths of Allah in the Qur’an, represents a significant branch of Qur’anic Sciences (Ulumul Qur’an) with profound rhetorical, theological, and pedagogical functions. This study explores the definition of aqsam as a form of emphatic expression (tawkid) in conveying divine messages, its structural elements including the fi’il qasam (verb of oath), muqsam bih (that by which the oath is made), and muqsam ‘alaih (the statement being emphasized), as well as its various forms, both explicit (dhahir) and implicit (mudhmar). Linguistically, oaths serve as a mechanism to strengthen speech and assure the listener of its truthfulness. In the Qur’anic context, however, Allah’s oaths differ from human oaths: Allah swears by Himself and by His creations, signifying His supreme power and wisdom. The research further examines the different categories of oaths in the Qur’an—those sworn by the Divine Being, by His acts, by His Prophets, by time, and by cosmic phenomena—all of which underline the central messages of the Qur’an: the oneness of God (tawhid), the authenticity of revelation, and the certainty of the Hereafter. Ultimately, the purpose of aqsam al-Qur’an is not merely to reinforce communication, but also to educate believers to reflect upon divine creation, internalize the absolute truth of the Qur’an, and acknowledge the diverse human responses to revelation. By understanding this discipline, the study of Ulumul Qur’an is enriched, offering insights into linguistic artistry, rhetorical strategy, and theological depth. Thus, the oaths of Allah are not simply literary devices but enduring instruments of da’wah, faith cultivation, and proof of the Qur’an’s miraculous nature across time.

Semiotics  is  considered  a  science  that  focuses  on  the  study  of  signs  and  symbols  and  their meanings, whether linguistic or non-linguistic. This makes it a multidisciplinary science that intersects with various other fields  such  as  literature,  philosophy,  sociology,  psychology,  anthropology,  and  even  natural  sciences.  The importance  of  this  subject  lies  in  highlighting  the  interactive  relationship  between  semiotics  and  other sciences,  and  how  this  intersection  can  contribute  to  a  deeper  interpretation  of  signs,  leading  to  a  better understanding of human and natural systems.
Keywords: Semiotics; Signs; integration; cultural; overlap

يحفظ العلم الفكر الثقافيّ والعلميّ للمجتمع، ويستطيع الإنسان متابعة مسيرته في الحياة بفضل مرونته وقدرته على التطوّر، ففي عصر الدولة الأموية استطاع الفرد الوصول إلى أعلى درجات الرقي الفكري والحضاريّ، من خلال إبداعه العلميّ في مجالات العلوم كافة ومنها علوم القرآن الكريم، والسبب في ذلك الاحتكاك المباشر مع صحابة النبي الذين هم المصدر الأوّل للقراءات، فالقرآن يُؤخذ بالتلقي من أفواه القّراء، وهو متواتر بألفاظه وحروفه، متواتر بقراءاته ورواياته كما ورد عن النبي، وعبد الله بن عامر الدمشقي إمام أهل الشام في القراءة، وقاضي دمشق، من جيل التابعين، استطاع أن يتخذ منهجاً خاصاً لقراءته جعلته من كبار القراء في عصره وحتى الوقت الحاضر، لذلك ركَّز هذا البحث على التعريف بهذا الإمام وأثره في علم القراءات وبيان أسباب استمرار قراءته، وجعلها ضمن القراءات السبع المعتمدة لقراءة القرآن الكريم، قُسم البحث إلى ثلاث محاور، الأوّل عن عصر ابن عامر، والثاني عن سيرته، أما المحور الثالث فخصص لمنهجه في القراءة التي اختص بها.

This paper explores the concept of amsal in the Qur’an—parables and analogies employed to convey divine messages in a profound and touching manner. Amsal serve as an educational tool that bridges abstract truths with the realities of daily life, thus facilitating a deeper understanding and appreciation of Qur’anic teachings. The study categorizes the different types of amsal, both explicit and implicit, and analyzes the wisdom embedded within them. It also examines the role of amsal in shaping the mindset, ethics, and spiritual awareness of Muslims, as well as their relevance in contemporary social and da‘wah contexts. By understanding amsal, readers are encouraged to approach the Qur’an with a more contextual and practical perspective.

Kata Kunci : Amsal Al-Qur’an; Perumpamaan; Analogi Qur’ani; Pendidikan Qur’ani; Tafsir; Pesan Moral; Dakwah Kontemporer, Al-Qur'an, Kitab Al Qur'an, Mukjizat Al-Qur'an, Ulumul Qur'an, Sejarah Amsal Al-Qur'an, Macam-macam Amsal Qur'an, Qur’anic Parables, Qur’anic Rhetoric, أمثال القرآن الكريم , البلاغة القرآنية , دراسات التفسير ,

Makalah ini membahas konsep amsal dalam Al-Qur’an, yaitu perumpamaan atau analogi yang digunakan untuk menjelaskan pesan-pesan ilahi secara mendalam dan menyentuh hati. Amsal berfungsi sebagai media pendidikan yang menghubungkan kebenaran abstrak dengan realitas kehidupan sehari-hari, sehingga memudahkan pemahaman dan penghayatan ajaran Al-Qur’an. Kajian ini menguraikan berbagai jenis amsal, baik yang bersifat eksplisit maupun implisit, serta hikmah yang terkandung di dalamnya. Penelitian ini juga menelusuri peranan amsal dalam membentuk pola pikir, akhlak, dan kesadaran spiritual umat Islam, serta relevansinya dalam konteks sosial dan dakwah kontemporer. Dengan memahami amsal, pembaca diajak untuk lebih mendalami pesan Al-Qur’an secara kontekstual dan aplikatif.

Kata Kunci : Amsal Al-Qur’an; Perumpamaan; Analogi Qur’ani; Pendidikan Qur’ani; Tafsir; Pesan Moral; Dakwah Kontemporer, Al-Qur'an, Kitab Al Qur'an, Mukjizat Al-Qur'an, Ulumul Qur'an, Sejarah Amsal Al-Qur'an, Macam-macam Amsal Qur'an, Qur’anic Parables, Qur’anic Rhetoric, أمثال القرآن الكريم , البلاغة القرآنية , دراسات التفسير ,

Women are considered important characters and subjects of discussion in the Glorious Qur"an. Some are portrayed in a positive light while others are condemned. Most women in the Glorious Qur"an are represented as either the mothers or wives of certain leaders and prophets. But the lexical items "Imra"a" ‫اِشاح‬ and "zawj" ‫صٚط‬ occur in the Glorious Qur"an with different meanings depending on the context where they occur. Journal of the Conference of the College of College of Languages Languages 152 there is inconsistency between husband and wife in terms of religion or psychology or sex the term im'ra-at ‫د(‬ ‫َج‬ ‫َجأ‬ ‫ش‬ ‫ْت‬ ‫)ٱِ‬ is used ,but the term zāy wāw jīm ‫)صٚط(‬ is used when there is total consistency or when marriage is complete.

According to the principle adopted by the Sunnī schools of thought, the Companions were considered trustworthy in transmitting hadīth. al-Māturīdī (d. 333/944), a prominent representative of the Ahl al-Ra’y within the Hanafī school, asserts that it is not obligatory to adhere to the narrations of everyone who encountered the Prophet. Because it is possible that some of these people may have fabricated a narration. Since they were individuals who encountered the Prophet, the Companions are also encompassed within the scope of al-Māturīdī's statements. This approach, which raises important problems for the science of ḥadīth, if accepted as it is, also calls into question the reliability of religious knowledge as a whole. Furthermore, al-Māturīdī accepts a narration that implies that the companion Fāṭimah bint Qays may have lied as authentic and uses it as evidence. Based on these two pieces of evidence, the study hypothesizes that according to al-Māturīdī, it is both possible and probable for the Companions to fabricate ḥadīth. On the other hand, he has very clear expressions of praise and admiration for the Companions and declares that it is obligatory to follow their narrations. The aim of this study is to reveal the invalidity of the hypothesis in question within the framework of al-Māturīdī’s positive opinions about the companions. Although his individual statements might suggest that the Companions could fabricate narrations, when considered alongside his general views on the Companions, it becomes evident that al-Māturīdī aligns with the Sunnī sects on the trustworthiness of the Companions. According to the findings of the research, al-Māturīdī adopts the definition of the ṣaḥāba proposed by the methodologist (uṣūliyyūn), rather than the ḥadīth scholars, referring to the hypocrites and some ordinary individuals who had limited interaction with the Prophet. In any case, al-Māturīdī does not include them in the scope and definition of the ṣaḥāba, and the apparent contradiction between his statements is resolved. The research was limited to al-Māturīdī’s explanations about the companions, and the document analysis method, which is one of the qualitative research methods, was employed in the study.

تتناول هذه المقالة قضية الحزن والضغط النفسي من منظور الإسلام، والنهج الذي علّمته الشريعة في التعامل معهما. فالحزن جزء من فطرة الحياة الإنسانية لا مفرّ منه، سواء نتج عن فقدان أو فشل أو مرض أو غير ذلك من ابتلاءات الحياة. وقد عالج الإسلام هذه الظاهرة من خلال ثلاثة أسس رئيسية: إدراك أن الحزن من لوازم الحياة، وربطه بالإيمان بالقضاء والقدر، وفهمه كاختبار ينال من خلاله الصابر الأجر والثواب

The Islamic values advocate for a peaceful and cooperative coexistence and solidarity among many religions and nations. Historical instances, such as the Prophet's hospitable reception in Madinah and the tactical application of Muakhah, illustrate the efficacy of these principles in addressing societal problems and promoting communal harmony, which were subsequently adapted by Hasan al-Banna and his al-Ikhwan al-Muslimin movement to suit the circumstances in Egypt. The challenges surrounding unity in Malaysia are complex and diverse, reflecting the nation's distinctive historical, cultural, and socioeconomic circumstances. To address these challenges, it is necessary for the government, civil society, and individuals to collaborate in order to foster inclusivity, comprehension, and reverence among all Malaysians. This article employs library research methodologies to collect a diverse range of ideas, facts, research findings, and expert opinions, along with relevant analysis. The collected data were then examined using descriptive content analysis. The research findings emphasize the importance of unity and the implementation of the arkan al-Usrah idea in order to enhance the well-being and inclusiveness of a society. It is evident that Hasan al-Banna's perspectives on arkan al-Usrah remain relevant and consistent with the teachings of the Prophets, both in terms of their narrative and practical application, in order to fortify and unite the Muslim ummah.

چندی پیش نوشته ای در روزنامه  “The Hindu” دیدم که نظرم را به خود جلب کرد، این متن سه یا چهار سطری، به معرفی رمان "زنان بدون مردان" نوشته شهر نوش پارسی پرداخته است. خانم پارسی در این رمان وضعیت چهار زن از سطوح مختلف جامعه در تابستان 1332 و فضای شهر تهران در کودتای دوران مصدق را به تصویر کشیده است. شهر‌نوش پارسی در مصاحبه ای می گوید: تز من در کتاب این بود که چرا زنان در آن زمان نمی توانستند در مسائل سیاسی دخالت کنند.
با خواندن این رمان و دیدن فیلم ساخته شده بر اساس نوشته خانم شهر نوش پارسی به این فکر افتادم تا نگاهی به جایگاه زن در ادبیات فارسی از انقلاب مشروطه که بعنوان سرآغاز بیداری جامعه ایران است تا انقلاب اسلامی که عصر حاضر می باشد بیاندازم.
با برپایی انقلاب مشروطه زنان همراه با مردان به جنبش و بیداری رسیدند، چهار سال پس از همین دوران بود که زنان نخستین نشریه خود را منتشر کردند. مادام کارلا سرنا اولین زن جهانگرد ایتالیایی در سفر نامه خود زن ایرانی را اینگونه توصیف می کند: "در اندرون زن ها کم می نویسند و کم کتاب می خوانند، کتاب و قلمدان جای خود را به وسایل دیگری از قبیل آینه و سرمه دان داده است."

Religious teachings are understood to be against violence. But could a scholar doing a religious interpretation justify violence? One way to address this issue could be to say that religious principles place limits even on religious scholars. Hence, religious scholars cannot ignore certain generally accepted standards. Some of these standards originate in religious texts themselves. But it is not against any religious teaching, nor it is secularism, to say that standards for interpreting religious texts should be coherent with logic and shared human experience. A religion may use rational ways of thinking to make its message more intelligible to everyone and the interpretation of religious texts should also be based on such rational ways of thinking. In Islam, Imam Fakhr-ud-din Razi advocated the "use of reason all through" as qanun-i-kulli. A contemporary (empirical, rational and universal) exposition of reason is also finding its way into religious literature. For example, Mustafa Akyol (in Reopening of Muslim minds) and Alija Izetbegović (in Islam between east and west) advocate that moral evaluations presented by religion should be combined with experiential or shared justifications for ethical practices. This combination of reason and religion could help reduce communal biases and promote peacebuilding by promoting the possibility of inter-communal understanding.

Al-Qur’an adalah kitab suci yang diturunkan kepada Nabi Muhammad SAW, tersusun secara ringkas dalam 114 surat dan lebih dari enam ribu ayat. Sebagai pedoman hidup bagi seluruh umat manusia sepanjang masa, Al-Qur’an yang bersifat ringkas ini perlu dijelaskan secara lebih rinci agar dapat dipahami oleh berbagai generasi. Proses penjelasan tersebut, baik oleh manusia maupun untuk manusia, memerlukan kaidah-kaidah khusus agar tidak terjadi kesalahan dalam menafsirkan firman Allah, Sang Pencipta.

Beragam kaidah dan aturan dalam menjelaskan Al-Qur’an dapat ditemukan dalam disiplin ilmu Ulumul Qur’an, Qowaid Tafsir, serta Ushul Tafsir. Meskipun ilmu-ilmu tersebut memiliki banyak kesamaan, terdapat pula perbedaan di antara mereka. Pada bab ini, fokus pembahasan akan diberikan pada aspek-aspek yang berkaitan dengan Ushul Tafsir. Selain ilmu ini, seorang mufassir juga perlu menguasai beberapa disiplin ilmu lain untuk dapat menafsirkan Al-Qur’an secara tepat.

This study proposes a unified scientific and spiritual model explaining the perceived acceleration of time through a progressive contraction of the Earth’s orbital perimeter around the Sun, while maintaining a constant number of days per year (365.25). Based on an ipsuidal (spiral–elliptical) trajectory, the model links orbital mechanics, thermal balance, and Earth’s rotational dynamics, demonstrating that shorter days and faster years are physically plausible outcomes of orbital contraction. The analysis integrates the third law of Kepler with a thermodynamic analogy—comparing the Sun’s gradual energy decline to cooling embers—explaining why the Earth’s approach compensates for reduced solar output. The study also draws correlations with Qur’anic verses describing cosmic transformations, such as the unification of the Sun and Moon and the ultimate stability of celestial bodies, suggesting a convergence between physical observation and eschatological prophecy.

Every religion has foundational sources that guide its followers in matters of belief, worship, and daily conduct. In Islam, the two primary sources are the Qur’ān and the Ḥadīths of the Prophet Muhammad (peace be upon him). While the Qur’ān is the central text, the Ḥadīths serve as a necessary complement for understanding the Qur’ānic teachings in detail. Recognizing the importance of preserving this second source, Allah enabled a distinguished group of scholars—Muḥaddithīn—to safeguard it from distortions through rigorous scholarship. They classified Ḥadīths into three main categories: Ṣaḥīḥ (authentic), Ḥasan (sound), and Ḍaʿīf (weak). Among the weak narrations, the most harmful and misleading is the Mawḍūʿ (fabricated) Ḥadīth. These fabrications presented a serious threat to the authenticity of Islamic teachings and created significant challenges for scholars, who made extensive efforts to detect and reject them using strict criteria. In the present age, the spread of such fabricated narrations has become widespread, especially through unqualified speakers and unchecked social media platforms, often misleading the masses. This study aims to explore this issue through a research-based and critical approach, examining the definition, origin, causes, religious ruling, and modern-day factors contributing to the circulation of fabricated Ḥadīths. It also highlights the responsibility of scholars and educated individuals in combating this menace. Structured in six chapters, the research concludes with key findings and practical recommendations to prevent the spread of inauthentic narrations in contemporary Islamic discourse.

This research article critically examines four prominent modern ideologies-Atheism, Secularism, Feminism, and Liberalism-from the perspective of the Qur'an. These ideologies, although influential in shaping modern sociopolitical and ethical thought, present serious epistemological and moral challenges when evaluated under the framework of Islamic revelation. Atheism, with its denial of the divine, contradicts the Qur'anic conception of innate human recognition of a Creator. Secularism, which seeks to privatize religion, opposes the holistic Qur'anic vision of faith as a complete way of life. Feminism, particularly in its radical form, conflicts with the Qur'anic model of gender justice rooted in complementarity, not conflict. Liberalism promotes individual autonomy and moral relativism, clashing with Qur'anic directives rooted in divine sovereignty and objective ethics. The paper argues that the Qur'an offers a cohesive, divinely guided worldview that not only critiques but provides superior alternatives to these ideologies. This study aims to reinforce an intellectual revival among Muslims grounded in revelation and divine guidance.

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 research investigates the formation and transmission of the Qur'an through a historical-critical lens, challenging traditional Islamic narratives of divine preservation. Drawing from early Christian theological debates, linguistic analyses, and manuscript evidence, the study explores the possibility of pre-Islamic textual influences-particularly from Syriac and Aramaic Christian traditions. It highlights the presence of non-Arabic vocabulary in the Qur'an and examines how early Arabic lacked orthographic clarity, leading to variant readings and interpretive ambiguities. Particular attention is given to the work of Christoph Luxenberg and others who argue for a Syriac-Christian substratum underlying portions of the Qur'an. Additionally, the paper examines manuscript discrepancies and the evolution of different qira'at (canonical readings), questioning the assumption of a single, unchanged Qur'anic text. This research ultimately argues that the Qur'an, rather than being a static, purely Arabic revelation, is a dynamic text shaped by historical, linguistic, and theological developments across centuries.

حاز الإمام الأشعري قصب السبق في التأليف في علم مقالات الفرق سبقا زمانيا وعلميا، فكتاب (مقالات الإسلاميين) من أقدم الكتب المؤلفة في هذا الفن، ومنهجه متفرد سار عليه من أتى بعده، حيث يجمع بين طريقتي المصنفين في هذا العلم، فهو سجل تاريخي جامع صادق للفرق الإسلامية والآراء الكلامية ونسبة هذه الآراء إلى قائليها، وقد ظهرت براعته وعبقريته في المصادر التي اعتمدها في كتابه، والتي تنوعت بين المصادر المكتوبة والشفهية وغيرها، مما يقطع بصحة توثيق الأقوال ونسبتها، مع دقة في اختيار الألفاظ، وأمانة في عرضها، مع عدم عنايته بحديث الافتراق لأنه قرر أن هذه الفرق جميعها من جملة المسلمين، وقد ظهرت موضوعية الإمام الأشعري المتناهية في عرض أقوال الفرق ومذاهب الرجال دون تحيز أو تحامل، ولم يعتن بالرد على الأقوال المخالفة، بل كان مقصده رصد هذه الأقوال وإثباتها، مما يجعل (مقالات الإسلاميين) في أسمى درجات إنصاف الخصوم، وعرض آرائهم دون زيادة أو نقصان، وهو إلى جانب ذلك قد اعتنى بالفرق التي كان لها قدر من التأثير في محيط العالم الإسلامي، ومزيد اهتمامه بعرض آرائهم واختلافاتهم بكل دقة وإنصاف، حتى تظهر آراؤهم على الحقيقة، ويطلع المسلمون على المقارنة بينها وبين آراء أهل السنة.

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.

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.

This article explores the alignment of certain verses in the Quran with contemporary scientific concepts, especially those proposed in the 'Covering Theory' by Baghirov Alisalam Mami oglu. It aims to show how metaphysical messages in religious texts may reflect deep physical principles, including resonance phenomena, energetic shifts, and transformations in state experience. (Original section skipped for brevity in demo) (Original section skipped for brevity in demo)

To establish an Islamic political system, it is not necessary to have an Islamic government. Islam has provided principles related to politics that Muslims can follow individually. According to Articles 25 to 28 of the Indian Constitution, every citizen has the freedom to practice their religion, and Article 15 prohibits discrimination based on religion. The main goals of any political system should be to maintain law and order, establish peace and justice, and work for the welfare of the people. This includes making decisions based on truth, protecting the rights of all people regardless of religion or background, meeting their basic needs, and improving their quality of life.

Bilingual calligramme of a verse: "And We shall show them Our signs in the horizons and in themselves." Q. 41:53
The verse opens the Introduction of "Deciphering the Signs of God: A Phenomenological Approach to Islam" by Annemarie Schimmel (State University of NY Press, 1994)
Arabic inscription based on Shams Anwari-Alhoseyni's rendition.

The Preface and Introduction of the book are included for reference. (The PDF of the book is available for free online.)

A range of reformist ideas have been studied in Islam over the past 200 years, yet few studies have focused on moderate traditional-reformist efforts in South Asia. A few important traditional ʿulamā in South Asia had taken seriously the need to articulate the message of Islam in a world changed by colonial and Western modernity, yet they have received little scholarly attention. Change and reform in some societies occur at the hands of exemplary and charismatic scholars who can persuade audiences about the need and necessity for change in the interest of the common good. A select sample of such pioneering thinkers exercised their influence to realize their goals. Their biographical histories not only shed light on the nature of their persons, their visions and their effects on society but served as cultural capital to advance Islamic education along a moderate reform-minded traditional agenda. The article concludes by pointing to these efforts as contributing indirectly to the emergence of one seminary (madrasa) belonging to this genealogy of thought, established in colonial India, known as the Madrasatul Iṣlāḥ, now in Sarā-yi Mīr, near Azamgarh in India today. Featured prominently is the figure of Nawāb Ḥabībur Raḥmān Shervānī. One impetus for this trend has been the religio-political movement in the first quarter of the nineteenth century known as the Ṭarīqa Muḥammadīya and its charismatic pioneers. This movement cast long shadows on the understanding and practice of Islam in South Asia which promoted a Qurʾān-centered interpretation of Islam, subtly separating itself from the complex hermeneutical tradition that informed the understanding of the Qurʾān and the persona of the Prophet Muḥammad in history in line with the altering experiences of the Muslim community over time. This paper argues that these reform-minded traditional ʿulamā in a sense also reduced the influence of the classical tradition and veered towards a more scriptural bent. Although they do not abandon the classical interpretative tradition and its apparatus, they do not allow the historical tradition to have the final word. The meanings they freshly derive from the Qurʾān and the Sunna set the parameters and limit the authority of the historical tradition. This framework decides which interpretations are permissible and the grounds for their existence. In another sense, it is a tradition within a tradition, less complex, easily accessible and transmissible, and very persuasive to modern educated Muslims, but at the cost of complexity.

48 (2025) 1, 1–18;