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In the last few decades, interpretation with a contextual approach has begun to occupy a central position in the paradigm of interpreting the Qur'an. This is because the classical method of interpreting the Qur'an which is static and more textual is considered no longer compatible in responding to the reality of the era which is developing very complexly. This paper utilizes the library research method to examine the epistemological reasoning of contextual interpretation. The results of this study found that contextual interpretation is a form of approach in interpreting the Qur'an which starts from the argument that every text has a context that binds the meaning behind it. Thus, the meaning of a text of revelation (God's message) will only be found if an interpreter has a deep understanding of its context, then translated and elaborated based on the reality faced. In a different expression, contextual interpretation cannot be separated from the understanding of three horizons, namely between text, context, and contextualization.

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

No single collection of biblical or Midrashic writings has ever been explicitly cited as a direct source for the Qurʾān. However, as the final divine scripture in the historical continuum of monotheistic religions, the Qurʾān exhibits a clear textual and chronological relationship to the biblical traditions of Judaism and Christianity. Its stories are intertwined with narratives that evoke biblical and Midrashic sources. This connection has motivated some Muslim scholars, particularly narrative exegetes such as Ibn Kathīr, al-Ṭabarī and al-Qurṭubī, to interpret the Qurʾānic text by drawing on biblical and post-biblical knowledge, often referred to as Isrāʾīliyyāt. Contribution: With its treatment of this connection, this article will show that biblical lore has played a crucial role in exegesis of the Qurʾānic scripture, helping the exegetes provide meaning to obscure Qurʾānic verses, uncover its ambiguous figures and expand its stories.

Throughout history, people have faced struggle in two fundamentally opposing ways. One of these paths is the true path and the other is the false path. This conflict will continue as long as the truth and the falsehood exist. God calls people to side with the truth and fight the falsehood through His prophets and the books that He sent with them. As for Satan, he fights the truth for the sake of the falsehood itself and those who follow it. Therefore, there is no escape from fighting the falsehood. This jihad is one of the most important duties of prophets and believers. Islam has become the general name for the struggle for divine religions. The struggle against the falsehood and the calls of previous prophets to their people has acquired a universal character for all humanity since Muhammad (pbuh). The struggle against the falsehood in the name of the truth has basic features that have not changed from the past to the present. In our world today, where struggles are intensified in the name of the falsehood, the methods applied by the Prophet Muhammad (pbuh) in the struggle for the truth are of great importance. [ABSTRACT FROM AUTHOR]

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

Discourse is monitored through the employment of discourse markers in the process of human communication. The present article investigated two translations of the most frequent, complex, and ambiguous Qur’anic discourse marker wa into the Persian language. Two theories of coherence and translation spotting shaped the foundation of this research. Two Persian translations were selected based on purposive sampling. The analysis of the Persian parallel corpora revealed that the translation of this elaborative discourse marker was performed innovatively and dynamically by resorting to four categories of contrastive, elaborative, temporal, and inferential discourse markers and their various combinations. The creative, flexible, and dynamic approach observed in the analysis of the parallel corpora indicated that translation is complex pragmatic, culture-based, and discourse-oriented phenomenon. It is a dynamic discourse construction system underpinned by the invocation of different theoretical perspectives in discourse and the pragmatic enrichment of linguistic elements between languages, cultures, and discourses. As these creative and flexible approaches applied by translators are not put into practice in the areas of lexicography, curriculum development, and other areas of translation education, researchers, teachers, and other authorities are recommended to revise their approaches based on research findings and the relevant implications arising from parallel data analyses.

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

Discourse is monitored through the employment of discourse markers in the process of human communication. The present article investigated two translations of the most frequent, complex, and ambiguous Qur'anic discourse marker wa into the Persian language. Two theories of coherence and translation spotting shaped the foundation of this research. Two Persian translations were selected based on purposive sampling. The analysis of the Persian parallel corpora revealed that the translation of this elaborative discourse marker was performed innovatively and dynamically by resorting to four categories of contrastive, elaborative, temporal, and inferential discourse markers and their various combinations. The creative, flexible, and dynamic approach observed in the analysis of the parallel corpora indicated that translation is complex pragmatic, culture-based, and discourse-oriented phenomenon. It is a dynamic discourse construction system underpinned by the invocation of different theoretical perspectives in discourse and the pragmatic enrichment of linguistic elements between languages, cultures, and discourses. As these creative and flexible approaches applied by translators are not put into practice in the areas of lexicography, curriculum development, and other areas of translation education, researchers, teachers, and other authorities are recommended to revise their approaches based on research findings and the relevant implications arising from parallel data analyses. [ABSTRACT FROM AUTHOR]

The terms al-Zulumat and al-Nur, which are both derived from the Qur'an, are discussed in this article. There is a strong relationship between these two phrases. When these two words are mentioned together, the word al-Zulumat always appears in the plural form while the word Al-Nur always appears in the Singular form, which shows that this Qur'anic phrase identifies the plural or singular form based on the source or origin of the word. In research on the lafadz al-Zulumat and al-Nur, the Munasabah verses approach which does not delve beyond the meaning of a word explanation is frequently utilized. As a result, the author's methodological strategy for conducting this field research comprises a semantic-linguistic analysis of both phrases. This literature study uses qualitative research methods, by collecting various data from books, journal articles and other relevant documents related to the semantic topic of the Al-Qur'an. The aim of this research is to examine the secrets contained in the words al-Zulumat which are often compared with the words al-Nur. The research conducted found that these two expressions combined signify the sequential emergence of direction as well as the process of creation. This article is important for exploring the linguistic and rhetorical special that exists in Al-Qur'an phrases, especially in the words al-Zulumat and Al-Nur.

The definition, nature, characteristics, and identification of the nafs are among the most fundamental problems in both metaphysics and theology. The manner in which the subject of the nafs is addressed even provides the opportunity to scrutinize the entire Islamic thought tradition through this topic. Indeed, it can be observed that the approach to the topic of the nafs is foundational to cosmological, ontological, epistemological, and ethical aspects in understanding existence in general and human existence in particular, which indicates that nafs has many dimensions rather than one definitive character. According to the prevailing understanding in the literature, nafs is emphasized to a) play a significant role in the formation of existence, b) have a nature separate from the body, c) be the rationale for obtaining knowledge, and d) be a source for ethical actions. In this context, the inquiries “where am I and what am I related to”, “what am I”, “what and how can I know” and “what should I do” are directly addressed within the framework of the theory of the nafs. The presentation of the fundamental determinant of human existence as a separate and distinct entity from the body is based on certain reasons. Humans’ abilities to operate cognitive processes at a higher level, to generate ethical actions, and to be addressed by revelation has led to the conclusion that humans are different from and superior to other beings. This distinctiveness and superiority, however, imply that existence is not limited to the material. The idea that matter is always associated with qualities such as change, decay, fragmentation, and extinction has nourished this belief. Therefore, especially in the later period of kalām (mutaʾaḫḫirūn), the conception of existence which is material but is not restricted to materiality alone is rejected. In other words, the idea of a being that, while material, can produce non-material outputs has been abandoned, and human beings have been examined behind the duality of nafs and body. The preference for a dualistic understanding is not inherent in the formation of kalām. It is observed that in the early periods of kalām (mutaqaddimūn), Mu‘tazilī, Ash‘arī, and Māturīdī literature, collectively, emphasized the need to define human existence without reference to a separate nafs from the body. This preference for a dualistic understanding in analyzing human existence is a product of the influence resulting from encounters with different cultures. In this regard, the impact of Greek, Indian, Egyptian, and Sumerian philosophies on Islamic thought is evident. The fundamentally non-dualistic approach of kalām seems to be stemmed from the Qur’ān. In our study, the foundation of this claim will be laid down. The word nafs one of the fundamental terms of the Qur’ān, will be examined from a holistic perspective. This examination will also provide a basis for evaluating the literature on this subject.

This study aims to address the hadith of the Qur'an about how to deal with the Holy Qur'an through the interpretation of “Shadows” by Sayyid Qutb. To achieve this, the researcher followed both (the inductive approach) by collecting Quranic verses that talk about how to deal with the Holy Qur'an, and then following the words of the author. (Shadows) on these (shadows) verses. This is followed by (the analytical approach) by analyzing those collected verses and finally (the deductive approach) by deducing the issues that appear in those studied verses related to the Qur'an's hadith about how to deal with it. The researcher reached several results, the first: paying attention to the Qur'an's explanation of how to deal with the Qur'an in order for the recitation of the Qur'an to be beneficial, to give its fruits through contemplation, and to be performed as the Messenger of God, may God bless him and grant him peace, performed it. The second: Among the etiquette of dealing with the Holy Qur'an is purity, which includes all types of purity, then listening and being attentive to it, then seeking refuge before reading it, and finally: recitation when reciting it, which is reading slowly and slowly, without haste.

Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the Holy Quran. However, despite the fact that the main issue is accidental, there are many issues such as who are the believers who witness, how they know about people's actions and endure their martyrdom in this world, and the testimony of the Messenger of God (PBUH) and his Ummah on the Day of Judgment about those actions, and also whether it is meant to see people's actions. In this world by all the ummah, even their corrupt people and their witness in the hereafter, or is it meant to see certain people from the ummah? And other issues are disputed among the commentators of the Holy Qur'an in such a way that the original issue of the certainty of the witness of the Messenger of God (PBUH) and the believers on the Day of Judgment has been faced with ambiguity. Therefore, the clear expression of the meaning of the Holy Quran and the removal of ambiguity in these issues indicate the necessity and importance of thisResearch Methodology:The method of research and data processing of this article is to describe the opinions and analyze them based on the desired verses in the interpretations. The method of collecting research data is in the form of library and data collection. Therefore, this writing, by examining the verses of Surah Al-Baqarah 143, Surah 105 at-Tawbah, and Surah 89 of Nahl and the related interpretations, is a scientific effort in the interpretations, with the aim of clarifying the truth of the testimony of the Messenger of God (PBUH) and the believers on the Day of Resurrection, from the perspective of the Holy Quran. The clear expression of the meaning of the Holy Quran in the mentioned issues shows the necessity and importance of this discussion.The hypothesis of the problem:According to the light and explanation of the Holy Qur'an and its guidance, the author believes that if with an empty mind and with the aim of understanding the truth! Pay attention to the Qur'an and study it. The Holy Qur'an itself must have clarified the main issue and its aspects. Therefore, in order to understand the clear meaning of the problem, the various interpretations of the parties, especially the interpretations of Mufatih al-Ghaib by Fakhr Razi and Ruh al-Ma'ani Alousi from the Sunnis and Majmael al-Bayan Tabarsi and Al-Mizan by Allameh Tabatabai from the Shiite commentators as representatives expressing the views of the two schools and some other interpretations are referred to and examined. Background of the research: Many articles have been written on the martyrdom of the Messenger of God (PBUH),Some of which are mentioned:The article "The Holy Prophet (PBUH) is a witness to the actions of the prophets" by Fadel Lankarani, published on the website (Shafqna) on 22/8/398, the author considered verse 143 of Surah Al-Baqarah to be the virtue of the Messenger of God (PBUH) and proof of Imamate, but the discussion of the presence of an infallible witness until the world did not end.The article "Quran and the problem of witnesses and the guidance of the chosen ones" written by Noor Allahi and Shaker, published in the scientific Journal of Belief and Theological Research of Saveh Islamic Azad University, Fall 2019, the authors prove the martyrdom of the Prophet (PBUH) with verse 143 of Surah Baqarah and the presence of another witness. Imams of Tahirin (AS) have considered that witness as an example with narrations, but they have not addressed the issue of the presence of an innocent witness until the end of the world.In the article "The Holy Prophet is a witness to deeds", from the Encyclopaedia of the Hozah's Treasures, published on 24/4/2016, the author explained the meaning of martyrdom as one of the duties of the Prophet (PBUH) and the Imamate to be a witness to the deeds of the Ummah, but in the presence of an innocent witness until the end of the world is not over.The article "Prophet's Witnessing", from Persman Academicians, published on 5/11/2013, the author, referring to Surah Ma'idah verse 117 and the words of Jesus (PBUH), discussed the compatibility of the appearance of the Prophet with the witnessing of prophets in life and death. But he does not talk about the presence of an innocent witness until the end of the world and other articles on witnessing the Prophet (PBUH).The result and findings of the research: Examining the verses of the martyrdom of the Messenger of God (PBUH) and the believers on the Day of Resurrection showed that from the point of view of the Holy Qur'an, the presence of an innocent witness who is aware of the facts and motives of the Ummah's actions until the end of the world is a matter of course, so that he can testify to the same thing on the Day of Judgment. Differences of opinion in some of these verses agree that according to these verses, the presence of an innocent witness among the Muslim Ummah is necessary until the end of the world, but since most of the wrongdoings are hidden and the dominant motive of the actions is not known, then the witness who must testify according to He must see the truth and motive of the Ummah's actions, according to Fakhrazi's interpretation, it is not permissible to make a mistake to testify based on what he has seen of the facts and motives of the Ummah's actions. Be certain of the righteous and innocent believers who are blessed by God Almighty, and they are the ones who, with God's grace, can observe and witness the facts and motives of the perpetrators until the end of the world. Therefore, after proving the infallible witness from the perspective of the verses, the Imamiyyah, based on the traditions of the Ahl al-Bayt (AS), believe that the examples of these people are not among the Prophet (PBUH) and the Twelve Imams. Otherwise, the example of an innocent witness is ambiguous for the verse, and the meaning of the verse remains ambiguous. In this way, since according to Imami commentators, the verses are examples of the martyrdom of certain people who are blessed by God and are innocent, the meaning of the verses is not ambiguous for them. But Sunni commentators, because they did not mention the example of this innocent witness who is aware of the facts and motives of the Ummah's actions, so the example of the innocent witness is ambiguous from this point of view, and as a result, the meaning of the verses of martyrdom, according to these commentators, does not have the necessary clarity

Bu çalışmada Kur’ân’ın dalâlet konusuna nasıl yaklaştığı incelenmeye çalışılmıştır. Kur’ân’da her ne kadar dalâlete erdirme fiili Allah’a izafe ediliyorsa da, ilgili ayetlerin geçtiği bağlamlar değerlendirildiğinde, bilinçli şekilde inkâra yönelmiş kulların işledikleri kalbi ve ameli olumsuz ahlaki davranışlar sebebiyle, kullar bu yönde bir iradede bulundukları için Allah’ın dalâlete erdirdiği görülür. Dalâlet fiilinin kulda kevnî yaratılışı Allah’a ait olduğu için Allah dalâlete erdirmeyi kendine izafe etmiştir. Kur’ân’da yer alan dalâlet ve hidayetle ilgili ayetler incelendiğinde, imtihan edilmek üzere yeryüzüne gönderilen insanın akıl ve iradeyle donatılarak tercihlerinin sorumluluğunu üstlenmesi adalet ilkesi gereğince sağlanmaktadır. Ayrıca Allah, kullarına rahmet ve şefkati gereği hidayete erişmeyi kolaylaştırıcı, dalâlete düşmeye mâni etmenleri devreye koymaktadır. Kur’ân’da iman-küfür kavram sahasında çokça kullanılan dalâlet kavramı gerek sözcük gerekse ıstılahî anlamda 200’den fazla yerde kullanılmıştır. Değişik formlarda geçen dalâlet kelimesi çoğunlukla fiil halinde ele alınır. Bu fiil Kur’ân’da zaman zaman Allah’a, bazen Şeytan’a bazen de insana izafe edilir. Allah’a izafe edildiği ayetlerin genel bağlamı dikkate alındığında dalâlet fiilinin kul tarafından kalbî ve fiili bir takım olumsuz ahlaki davranışlar sebebiyle Allah tarafından yaratıldığı vurgulanır. Kul bilinçli iradesiyle tercihini batıldan yana kullandığı için Allah bunu kevnî bir yaratılışla husule getirmektedir. Allah dilediği ya da bu fiili yarattığı için kul dalâlete düşmemektedir. Kul bu yönde davrandığı ve bu şekilde iradede bulunduğu için dalâlete düşmektedir.

The diversity of studies in every field of Islamic sciences has increased over time. Parallel to this, the diversity of tafsir studies on the Qurʾān has also increased. The field of Mushkil al- Qurʾān constitutes an important part of the ongoing tafsir studies using different methods. Both in tafsir in general and in individual works, verses that are in a state of ambiguity have been the subject and important studies have been carried out. The use of the question-and-answer method in the studies on the puzzling verses is also quite old in terms of history, and there are also works that have contributed to the exegesis of The Qurʾān by using this method. In the aforementioned works, both the questions that were predetermined by the author and the questions raised in line with the conditions of the period were answered and the resulting accumulation was published in books. At the same time, it is likely that the objectionable questions of orientalist approaches had an impact on the emergence of these works, although not completely. While some of the authors who were interested in the subject raised similar questions and gave answers to them in the places they deemed necessary in their works of tafsir, some of them wrote works consisting entirely of questions and answers prepared in this method. When the studies on the field are analyzed, it is seen that there is a considerable interaction between the works in question. At the same time, different questions showing the needs of the period in which the works were written are noteworthy in terms of showing the reflections of certain topics in history. Despite the similarity of the questions addressed in these works, the differences encountered in the answers also provide important clues in terms of understanding the perception of The Qurʾān of the period. In our study, we focused on a treatise prepared with the question-answer method, the content and method of the treatise were determined and its contribution to the field of Mushkil al-Qur' ān was tried to be determined. First of all, other works on the subject were researched and the studies on these works were pointed out. Then, our evaluations on the copy information of the treatise, which is the subject of our study, and the results we could reach about its author were included, and then the content of the treatise was revealed by comparing it with similar works. The questions included in the work have been categorized according to their subjects and analyzed by making headings in this direction. However, since it is not possible to deal with all the questions in detail in the scale of the article, from time to time, we have gone in the direction of ihtisar, and information is given in footnotes when deemed necessary. In order to make comparisons, other works that are the same or similar to the questions and answers given in the book have been pointed out in the footnotes, and the authors who gave different answers to the same questions have been identified and mentioned to the extent possible. At the end of the study, the data we obtained were evaluated and the contributions of the treatise to the field, its position among other similar works, and its shortcomings and aspects open to criticism were revealed. There are procedural deficiencies in the work, such as the fact that the questions are listed without any classification, that the controversial issues that have always been discussed in the historical process are not sufficiently emphasized, and that the holders of different opinions are not mentioned. However, the treatise is distinguished by its short, concise, simple and noncontroversial method and its questions that will appeal to interlocutors at different levels of education. In this sense, it is possible to say that the work makes a modest contribution to the field in the sense that it provides practical answers to questions that may come to mind while reading the Qurʾān. It is also among the results obtained that, although the work does not mention the disputes, the views that are more accepted in the historical process regarding the issues of the debates are adopted and these views are reflected in the answers. In addition, our study is a contribution to the promotion of research in this field and to the discovery of similar studies that have not yet been discovered. [ABSTRACT FROM AUTHOR]

In this study, the relationship of jihād and dawah in the Medinan Period is discussed based on the Qurʾān. The aim of the study is to chronologically reveal the relationship between jihād in the way of Allah and the dawah to Islam in the Medinan Period within the framework of the phenomenon-text dialectic based on Medinan suras and partly the sīrah. In the studies carried out, especially the military jihād in the Medinan Period was mentioned as sīrah-centered, the jihād-dawah relationship in the Medinan Period was not discussed based on the Qurʾān. Establishing the main framework of the study through the Qurʾān and examining equally the jihād-dawah relationship distinguish this research from other studies. During the study, document analysis, literature review and analysis method, some of the qualitative research methods, were used. Again, in the study, the order that Jâbirī (1936-2010) followed in Fahm alQurʾān was followed in general in terms of surah chronology. While dealing with the verses in Medinan suras, the knowledge of sīrah given by classical and modern authors such as Mukātil (d. 150/767), Tabarī (d. 310/923), Ibn Hisham (d. 218/833), Bukhārī (d. 256/870) and Darwaza (1888- 1984) has also been utilized. The most general findings and conclusions reached in this study are as follows: The phenomenon that changed with the migration to Medina led to a change in revelation and the differentiation of the jihād-dawah method in Medina. Although the phenomenon and text change the Qurʾān has always determined how to make jihād in the way of Allah and the dawah to Islam. Jihād and dawah, which were made in the form of patience and migration in Mecca, mostly were made in the form of spending and war in Medina with the change of the phenomenon. In general, the jihād-dawah relationship in the Medinan Period can be divided into two different periods, before and after the Hudaybiya Peace. Even though Jews, hypocrites, delegations coming to Medina, and polytheist Arabs other than Quraysh were included in the call of Islam with the emigration to Medina, the Meccan polytheists have always been the main addressees of jihād and dawah. The attempt of the Quraysh to prevent the dawah to Islam, which started in Mecca, was stopped with three great jihāds/wars in the Medinan Period, with the Treaty of Hudaybiyah, the way for the dawah to Islam was opened, and with the Conquest of Mecca, the biggest obstacle to Islam was completely removed. The enmity of the Jews of Medina, who lost their former status in Medina with the Hijra, to the call of Islam, led Muslims to jihād against them as well. In the Medinan Period, the obstacles to the dawah of Islam were tried to be removed through marriages as well as wars and expeditions. The Peace of Hudaybiyyah, which the revelation called a clear conquest, was an important turning point in the dawah of Islam. The Hudaybiyah Peace paved the way for the safe and secure transmission of Islam and for sending dawah letters to great giants such as Byzantium and Sassanid, and especially the polytheist Arabs in the Hijaz, who were afraid of the Quraysh, accelerated the conversion to Islam. War has never been the main target for neither the Qurʾān nor the Prophet in the way of dawah to Islam. The main goal has always been to win people's hearts to Islam. For this reason, the Qurʾān has recommended that if the greatest enemy, the Quraysh, approach peace, Muslims should also approach peace. Likewise, the Prophet emphasized that the conversion of a single person to Islam at the hands of a believer is better than the most valuable booty he will receive. As a result, the dawah to Islam and jihād, which started with the first revelations in Mecca, "O Prophet, get up and warn the people", and continued in line with the determination of the revelation until the Prophet's address "O Allah, did I convey the message" in the Farewell Pilgrimage at the end of the Medinan Period. [ABSTRACT FROM AUTHOR]

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

This research discusses the words used in the first 50 verses of Surah Al-Baqarah. It was noted that there are different grammatical interpretations of the words examined in the sources of parsing (i'rȃb) of the Qur'an during the research. The specific evaluations were discussed in deduction, comparison, and interpretation. In this study, first, the definition of parsing, its importance, the relationship between parsing is expressed and then other issues concerning its importance, the relationship between parsing in the Qur'an, negative parsing, and parsing, and the study of the concept of parsing and attention are revealed. The historical process of parsing is also examined. Then, the Arabic text and meaning of the verses are revealed in their entirety, and the various grammatical interpretations of the relevant words are mentioned. As a result of the research, the role of i'rȃb knowledge in determining the correct meaning was pointed out by drawing attention to the fact that it is possible to analyze a certain element in different ways in terms of grammar and that this is an important method in reaching different meanings. The role of knowledge of parsing in determining the correct meaning is also emphasized. Giving that the primary purpose of Islamic sciences is to understand the message of the Qur'an in the most accurate way. The presence of different forms of parsing in the verses affects the meaning. For this reason, a good knowledge of parsing is needed to understand the Qur'an correctly. [ABSTRACT FROM AUTHOR]

He has a sound, style, originality, musical ear and musical memory unique to the geographies that have been experienced throughout history. Nations reflect these characteristics unique to themselves in their sound performances. The history of a society is hidden in all the details that make up the music of the current geography. In these details, there are sad and joyful feelings that have been experienced hidden decoupled between the musical melodies. These feelings are the traces of those experiences. Therefore, the artist living in the relevant geography is also affected by this situation as part of the social culture in which he is. During the interaction, the artist combines his own attitude with the style of the culture he is in, and a unique attitude belonging to the current geography is born and shaped by being influenced by this culture. There are two types of music systems in the world. One is pentatonic music, the other is maqam music. Makam music systems are performed on different attitudes in different geographies. In the Anatolian geography, where Turkey is located, the makamli music system is used. The attitude of the Makamli music system, which has been shaped over the centuries in the Anatolian geography, is also the attitude of Istanbul. This attitude is definitely practiced by learning from a person who has mastered the music theory and is capable of music. This learned and developed attitude can be applied to all works in traditional Turkish music, regardless of the form. It is like a raw material. It is processed in different forms. For example, when the Noble Qur'an is read with this attitude, the Istanbul attitude becomes a recitation of the Qur'an. When the adhan is recited with this attitude, the attitude of Istanbul becomes adhan. When a gazel is read with this attitude, the attitude of Istanbul becomes an gazel. With this attitude, when the mawlid-i sharif is read, the attitude of Istanbul is expressed as the execution of the mawlid-i sharif. It is possible to multiply examples of Istanbul attitude in many forms like this. Istanbul attitude performances are performances that make the listener feel in Istanbul. So, how is this possible? Just like in architecture, it is the culinary culture that creates the taste buds... When we see an architecture, we know where it belongs. When we eat a meal, we know which geography it belongs to. Just like this. When we hear sounds and larger sets of sounds formed by sounds (maqams and musical phrases used depending on these maqams), a sense of their shape and use in the geography of Istanbul is formed. Islam has supported the reading of the Qur'an with a beautiful sound. Hz. While the Prophet encouraged reading with a beautiful voice, he himself was an example to the companions by reading with a beautiful voice. For this reason, Muslims have tried to read the Qur'an in the best possible way. They have recited with different attitudes in different parts of the world. In the Anatolian geography, the Qur'an was read with the attitude of Istanbul. Istanbul attitude Qur'an recitation is expressed as the ideal level that art aims to reach by developing in the Anatolian geography. Of course, reciting with the rules of Tecvid is a correct method of reading. However, if recitation has not developed in terms of art, this reading cannot be called Istanbul attitude recitation. For example, not every correct writing is calligraphy. The article was written correctly. But it is not calligraphy. The writer of the article is also not a calligrapher. If the recitation of the Qur'an is an advanced reading, the attitude of Istanbul turns into recitation. Mosque music is performed based on sound. No instruments are used. Improvisational genres are the most important vehicles that evoke a person's feelings of ecstacy. The types of improvisation used today are also practiced instrumentally or vocally. They are immeasurably free structures that do not contain repetitions, each part of which is composed differently within itself. Especially in the recitation of the Qur'an, the maqam passages are performed improvisationally. These improvised authorities have an intense effect on the listener. With this effect, listeners are also guiding readers from time to time. The desire of the listeners to listen to the maqamal recitations that they like often leads the readers. In this study, the subject of reading the Qur'an with my maqam and reciting the attitude of Istanbul was mentioned and Surat Fatihâ was taken into note with the most commonly used maqams in recitation of the Qur'an. Surat Fatihâ, recited by Imam Hatibi Kerim Ozturk Hodja, who works at the Büyük Çamlıca Mosque located on the Anatolian side of Istanbul, known for his Istanbul attitude of reciting the Noble Qur'an, has been prepared in the form of notation in the Ussak, Huseyni, Hejaz, Eviç, Rast, Saba, Segah and Nihavend maqams. The sheet music was written by musicians Ahmet Sadık Kara and Mehmet Eymen Yılmaz using the Mus nota spelling system. In addition, brief information is given about the maqams that is included in the note. [ABSTRACT FROM AUTHOR]

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Ellipsis pervades the Qur'anic discourse. One pervasive form of it is al-iẖtibāk ("interchangeable ellipsis"). In terms of the interface between Qur'anic exegesis and Arabic rhetoric, the phenomenon of al-iẖtibāk is far more than a rhetorically heuristic technique for surface-structure analysis. It is a fruitful tool for pragmasemantic inferences of discursive implicatures defined as a fundamental mode of text construction and a logical hermeneutic of text consumption. The veracity of al-iẖtibāk has received little attention in non-Arabic research. Consequently, this article revisits the typology of al-iẖtibāk through the lens of Osborne's dependency grammar to argue for its relevance to Qur'anic epistemology and axiology. Using a dependency grammar approach to al-iẖtibāk, the article conducts a qualitative content analysis of representative Qur'anic verses to highlight the symbiotic relationship between Qur'anic exegesis and Arabic rhetoric. Al-iẖtibāk is found to be related to givenness and newness of information structure which impact its interpretation and resolution—a finding in line with Winkler's argument. Al-iẖtibāk proves to be a central discourse marker of interaction between the Qur'an and its recipients who take part in filling the elliptical slots co(n)textually. [ABSTRACT FROM AUTHOR]

The Holy Qur'an is the only revealed scripture that is immune of distortion, and includes the plan of human guidance, in all ages and for all individuals, whose verses must be comprehended accurately and correctly. This has proposed various exegetical theories by exegetes for many years. How can we provide a way to make these theories applicable, and determine a method to avoid them of engaging in interpretive relativity, interpretive pluralism, and even interpretive anarchism? Is it possible to provide such a model? Descriptive analytical procedure introduces the efficacy of an exegetical theory in terms of methodological criteria such as non-interference of exegete's presumptions, the development of theories without the development of lexical meanings, the relation of language and culture of the time, the recognition of goals of verses and surahs, the identification of the outward and inward levels, etc. all lead to discover deeper levels of understanding of the Qur'an and result in quantitative and qualitative expansion of understanding the divine verses. It causes a valid and firm exegetical theory among others. [ABSTRACT FROM AUTHOR]

Geçmişte olduğu gibi günümüzde de şefaat inancı, kimi kesimlerce reddedilirken, kimi kesimler tarafından da kabul edilmekte ve her iki taraf da görüşlerini Kur’an ile temellendirmektedir. Kur’an’ı incelendiğimizde konuyla ilgili ayetlerin bir kısmının şefaatin varlığından, bir kısmının da yokluğundan bahsettiğini görmekteyiz. Bâtılın hiçbir şekilde kendisine nüfuz edemediği/edemeyeceği ilahi bir kitap olan Kur’an’ın en önemli özelliklerinden biri de onda birbirini yalanlayan çelişkili bilgi ve hükümlerin olmamasıdır. Şu hâlde şefaatin hem inkârı hem de ispatı konusunda referans alınan Kur’an’ın, aynı şefaati hem onaylaması hem de reddetmesi ilahi kelam ile bağdaşmayan paradoksal bir durumdur. Bu da bizi Kur’an’ca makbul ve merdut görülen iki ayrı şefaat türünü ve aralarındaki farkları tespite, dolayısıyla da ilgili ayetleri bütünsel olarak incelemeye sevk etmektedir. Bu itibarla biz bu makalede, şefaatin imkân ve imkânsızlığından bahseden ayetleri Kur’an bütünlüğünde ele almaya ve Kur’an’ın reddettiği ve onayladığı şefaatin mahiyetini tespit etmeye çalışacağız.

Kâinatı yaratan ve idare eden Yüce Allah, yeryüzünün düzen ve dirliğini korumak, kollamak ve muhafaza etmek için “sünnetullah” doktrinin gereği insanoğlunu; Âdem ve Havvâ’dan yaratmıştır. Bu yaratılışın başlangıcı olduğu gibi sonu da vardır, bu da namütenahi olmayan ecel, yani ölümdür. Ebedi ve ezeli olmayan ölümün ise ne zaman, nerede ve nasıl olacağını başta Peygamberler olmak üzere Allah’tan başka kimse bilemez ve bilemeyecektir. Ölümlerden geriye, hayata tutunmak için baba ve ana desteğini kaybeden yetim ve öksüzler kalmaktadır. İslâm dinînin yüce öğütleri, bu husus üzerinde durmakta, hayatın her alanında sosyal dayanışma ve yardımlaşma üzerine sıklıkla vurgu yapmakta ve buna özen göstermektedir. Kur’ān ve Sünnet ile yetimin yaşam alanı içerisinde sahip olduğu veya olmadığı haklarının korunması ve kollanmasını titizlikle konu edinmiş, faziletli ve erdemli bir yaşam sürmesi için birtakım şartlar ve esaslar çıkarılmıştır. Böylelikle yetimin korunması, barınması, kefâleti ve malının ihsan üzere değerlendirilmesi hedeflenmiştir. Kur’an'da on iki sûrede, toplam yirmi üç yerde yetimin hakkının gasp edilmemesi ve ona zulmedilmemesi gerektiği belirtilmiştir. Dünyaya kimsesiz olarak gelen İslâm Peygamberi, yetim hak ve hukukunun muhafaza edilmesi hususunda insanlığın fıtratında var olan insani duygulara seslenerek önleyici, rağbet edici emir ve yasaklar getirmiştir. Bu yasak ve teşvikler Osmanlı’da devam etmiş ve yetimler, reşit olana kadar vasî gözetimi ve hayırseverlerin ve devlet kurumlarının desteği ile maddî-manevî korunmuştur. Nitekim Osmanlı toplumunda birçok vakıf, yetimhâne ve bilumûm kurumlar yetimlere dönük çok çeşitli hizmetler sunmuş; hatta zaman içerisinde yetim çocukların sayılarının artması ile onlara yönelik müstakil müesseseler tesis edilmiştir. İşbu müesseseler yetim çocukların sağlıklı bir şekilde yetiştirilmesi, topluma faydalı birer fert haline getirilmesi ve ihtiyaçlarının karşılanması adına önemli bir görev üstlenmiştir. Osmanlı tarihinde genel olarak “Eytâm Sandıkları” olarak adlandırılan bu kurumlar yetimlerin haklarını da korumuş ve modern manada bir “fon” gibi hareket ederek onların atalarından kalan menkul ve gayrimenkul emtialarını muhafaza etmiştir. Buna kanıt olarak da bu ayet gösterilmiştir: “Evlilik çağına gelinceye kadar yetimleri (gözetip) deneyin, eğer onlarda akılca bir olgunlaşma görürseniz hemen mallarını kendilerine verin”. Ayette söz konusu "evlilik çağı" lafzından ergenlik çağının gerekliği açıkça görülmüş ve yetimin mental ve fiziksel olarak rüştünü ispat etmesi istenmiştir. Her ne kadar İslâmî bir bağlamla ilişkilendirilmiş ve şeriatla doğrudan bir bağları haizmiş gibi gözükse de işbu kurumlar yalnızca Müslüman yetimler ile ilgilenmemiş; aynı zamanda, “Allah’ın Müslüman Devletlere Emaneti” olarak kabul edilen, semavi dinlere mensup yetimler de bu kurumlardan fazlasıyla istifade etmiştir. Bu bağlamda, işbu çalışmanın konusunu oluşturan Nevşehir Kazâsı da sahip olduğu bu özellik hasebiyle seçilmiş; bölgede bulunan Hristiyan yetim sayısının fazlalığı mezkûr müessesenin kapsamını daha iyi anlamak adına farklı bir perspektif sunmuştur. Ezcümle, Osmanlı yetimlerini esas alan bu çalışmada, Nevşehir Kazâsına ait, 1874-1926 yıllarını kapsayan mahkeme kayıtları ve vilâyet salnâmeleri incelenerek Eytâm Sandığı kurumunun yetimler üzerindeki etkisi ve onların haklarının korunmasındaki rolü hem bölgesel olarak hem de Çanakkale ve Eskişehir-Sivrihisar gibi taşra bölgeleriyle karşılaştırılarak umûmî manada irdelenmeye çalışılmıştır.

This article discusses what teachers in Norwegian public schools have to say about teaching their pupils about the Qur’ān. Exploring what teachers find important or challenging is relevant to what both Muslim and non-Muslim pupils learn about the Qur’ān, since religious education (RE) in Norway is non-confessional and compulsory. The empirical material consists of four semi-structured interviews with RE teachers. Following James Watts’ model (2013, 2019), which suggests that religious scripture is ritualized along three dimensions, this study finds that the interviewed teachers emphasize working with content and meaning (the semantic dimension) rather than recitation (the expressive dimension) or any special treatment (the iconic dimension) of the Qur’ān. Another finding is that the teachers are reluctant to address Qur’ān recitations in their classes. The article examines this uncertainty in relation to the teachers’ perceptions of what pupils should learn about religious scriptures in general, pedagogical considerations about how to teach RE, and overarching RE-specific aims and concerns in relation to debates about Muslims and Islam in Norwegian society.

The present study conducts a cognitive-semantic analysis of etymologically-related lexical pairs in the language of the Qur’an. Based on objective selection criteria, the lexical pair rīĥ (a singular form literally meaning wind) and riyāĥ (a plural form literally meaning winds) has been claimed to be representative of the final data set, which includes 20 lexical pairs. Building on the theoretical underpinnings of descriptive semantics and frame semantics, the analysis sought to fulfill three main objectives: (a) identifying the referential range of the pair rīĥ and riyāĥ and its central reference point; (b) explaining the way the historical and theological context helps to mark the connotations associated with each sense in the referential range; and (c) sorting the discourse functions communicated through the cognitive frame(s) evoked by such a lexical pair. Findings showed that the central cognitive frame of both lexical items is that of moving air. However, rīĥ has developed, through metaphorical extension, two other senses that are not applicable to riyāĥ: power/predominance and smell. Finally, both lexical items have been proven to have positive, negative, and neutral connotations that have been divinely manipulated to perform various discourse functions.

The Qur'an is a divine revelation that sets forth the religious and moral obligations of believers. Commandments and prohibitions concerning morality are given to people along with faith in order to develop a believer's conscience. This study focuses on the groups and their patterns of behaviour that are declared with the phrase "La takunu kalladhina/min..." and about which believers are warned not to be like them. The Qur'an mentions nine different types of behavior in nine different verses; identifying these conditions is crucial to understanding the moral standards the Qur'an expects of its addressees. In fact, the Qur'an not only describes the proper conduct for a believer, but also the improper conduct. The relevant behaviors and the individuals who possess them have been attempted to be presented within the integrity of the Qur'an through the verses in which the phrase "La takunu kalladhina/min..." is mentioned. On the basis of the settings of the relevant verses within and outside of the text, alternatives provided to the individual to avoid such bad habits are also given. This is due to the fact that the Qur'an not only describes these undesirable behaviours but also provides guidance for believers on how to stay away from them. [ABSTRACT FROM AUTHOR]

Christian Prince’s (CP) presence on YouTube opened a new chapter in Christian opposition actors who act as cross-theological debaters between Muslims and Christians who, for the previous two decades, were only dominated by Muslims. Through the narratives on YouTube, this Christian apologist tries to convince the public that the Qur’an contains contradictory statements as the holy book for Muslims. In response to such an issue, this research aims to investigate the construction of CP’s interpretation, which highlights the authenticity of the Qur’an. Qualitative content and thematic analyses and the framing approach developed by William A. Gamson were employed. Findings suggest that the representation of CP’s understanding of the Qur’an verses uses a decontextualization approach. Also, the vast knowledge of the Arabic language and literary translations further strengthen the narratives to convince the public of the allegations. However, instead of considering the historical context in understanding the scientific meaning of the Qur’an, this Christian apologist uses literal meaning as a framing device. This phenomenon has shown that cross-theological debates only provoke persistent inter-religious hatred and resentment. Therefore, such debates are inclined to trigger the propaganda of religious extremists.

The purpose of this study is to analyze the methodology of mukhtasar interpretation. This research uses library research methods with descriptive qualitative methods used in collecting various information from turâts and contemporary books to examine the epistemology of mukhtasar interpretations found how to determine the criteria for mukhtasar interpretation. The three ways are; first by paying attention to the quantity of an interpretation. Second; analyzed from the content of the interpretation. Third, the provisions of the scholars in assessing it. In this study, it was also found that the interpretation of mukhtasar when viewed from the source side consists of two forms; tafsir mukhtasar bi al-ma'tsûr and tafsir mukhtasar bi ar-ra'yi. The main source of mukhtasar interpretation in addition to the sources previously mentioned is the parent interpretation, namely the interpretations summarized by the mufasir. In terms of method, mukhtasar interpretation is a category of ijmâliy interpretations that interpret verses concisely and easily understood with two models of interpretation; i.e. tafsir mukhtasar ibtidâ'iy or tafsir mukhtasar bizâtihi and tafsir mukhtasar which summarizes the parent interpretation or is named after the interpretation of mukhatsar min ghairihi.

ملخص البحث إن الحذف في القرآن الكريم له فوائده وأسراره التي لا يدركها إلّا الخبير بأساليب الكلام، البصير بطرق القول، فلا يحذف شيء من القرآن إلّا وحذفه أحسن من ذكره، بل وأنسب للسياق حتّى قيل إنّه من شجاعة اللغة العربية. وهذا البحث يستهدف إلى معرفة الحذف وأشكاله في سورة الفاتحة وجزء الثلاثين من القرآن، وهذا البحث يستخدم المنهج الوصفي التحليلي. والبيانات في هذا البحث مأخوذة من كتاب التفسير للزمخشري والكتب الأخرى ذات العلاقة بموضوع البحث. وهذا البحث توصل إلى عدد من النتائج أهمّها إنّ أغرض الحذف في القرآن منها التفخيم والإعظام، وزيادة لذة بسبب استنباط الذهن للمحذوف، وزيادة الأجر بسبب الاجهاد في ذلك، وطلب الإيجاز والاختصار، وتحصيل المعنى الكثير في اللفظ القليل والتشجيع في الكلام وموقعه في النفس في موقعه على الذكر. وأمّا أشكال الحذف في سورة الفاتحة وجزء الثلاثين فمنها : حذف الحرف والمضاف والمضاف إليه والصفة والموصوف والشرط والمبتدأ والخبر والفاعل والمفعول والحال والمنادى والمعطوف والمعطوف عليه والمبدل منه وغير ذلك. وأما حذف في جزء الثلاثين تتكوّن من حذف حرف الجرّ وحذف حرف العطف وحذف حرف الألف وحذف الفعل وحذف جر المجرور وحذف المضاف وحذف المفعول وحذف المقسم عليه وحذف الجواب حذف وحذف المبتدأ الكلمة: الحذف، أشكال، القرآن الكريم، سورة الفاتحة، جزء ثلاثين

Kur'an'ın kapsamlı bir şekilde anlaşılmasında en temel kaynak yine Kur'an'ın kendisi olduğu gibi onun ilk muhataplarının bulunduğu ortam, toplumun kabulleri, inançları ve hâkim kültürünün bilinmesi de Kur’an’ı anlamaya katkı sağlayan unsurlardandır. Kur’an’ın nüzûl sürecinin iyi bilinmesi, gerek Kur’an’ın anlaşılmasını sağlamada gerekse Kur’an’la ilgili yapılacak yorumların isabet oranını arttırmada fayda sağlayacaktır. Kur’an’ın nüzûl ortamı ve nüzûl süreci ilahi irade tarafından, insanlığın içinde bulunduğu şartlar gözetilerek ayetlerin indirilişine konu edilmiştir. Bir anlamda vahiy; vakıaya ve hayat dinamiğine yabancı ve bunun dışında kalmadan hayatın bizatihi içinde dinamik bir özne olarak yer almıştır. Bu bağlamda vahiy, indirildiği toplumun kendi standartlarına uymayan aksak yönlerini konu edinerek başta inanç, ibadet, adalet ve hukuk anlayışlarını tanzim etmeye çalışmıştır. Bu vesileyle toplumla beraber gelişip etkinleşen vahiy, muhataplarının yaşam ve kültürleri içinde yeni inşa olunan İslamî ilkelere uyma noktasında kabullerini ve intibaklarını sağlamak için bir sürece yayılmıştır. Bu süreç insanın doğasına ve sorumluluk alabilmesine imkân tanıyacak bir olguyu dikkate almıştır. Cahiliye dönemi kabileleri arasında farklı yaşam unsurları, değer ve inanç sistemleri bulunsa da hepsinde hâkim unsur “cahili niteliktir.” Kur’an, bu vasatta indirildiğinden onun her bir ayetinin bu dönem cari olan bir uygulama veya yaşantının ya ıslahı, ya reddi ya da mevcudun onayı ve pekiştirilmesi suretinde bir alana tekabül etmektedir. İnanç ritüelleri, toplumsal yaşayış ve aile yaşantısı konusunda Kur’an, peygamberlerden bir iz taşıyanları ıslah yoluna giderken şirk vb. uygulamalara karşı ise tümden ret yolunu seçmiştir. Kur’an’ın maksadı yolunda gitmeyen alana müdahale ederek toplumun kültürel öğeleri haline gelmiş yanlış gidişatı kendi direktifleriyle Allah Teâlâ’nın kabullerine yaklaştırmaktır. Zaten Kur’an’ın kendisi de ilahi direktiflerden başka bir şey değildir. Bu açıdan Kur’an’ın ilahi emirler doğrultusunda rayına oturtmak istediği alanın işleyiş ve gidişatı hakkındaki doğru bilgilerle yapılacak ayet-ortam-süreç ilintisi ve yorumu için mevcut durumun bilinmesine ihtiyaç vardır. Vahye muhatap kitlenin kabul ve ret noktasındaki yaklaşımlarının bir yönü asabiyetle ilişkili iken diğer yönü Kur’an’ın onlara yükleyeceği sorumluluk ve ahlaki davranıştır. Yaşamlarında çöl hayatının sınırsız ve nerdeyse medeni hayata göre kuralsız ortamı onların Kur’an’la ilişkilerinde çeşitli zorluklara sebep olmuştur. Bu sürecin iyi bilinmesi Kur’an’ı anlama ve yorumlamada hem daha isabetli sonuçlara hem de yeni durumlar karşısında yeni ufuklar açmaya katkı sunacaktır. Bununla birlikte tarihi süreç içerisinde, şartların değişmesiyle birlikte Kur’an’ın doğru anlaşılmasında çeşitli sorunlar tebarüz etmiştir. Bu sorunların çözümünde İslam bilginleri tarafından Kur’an ve sünnete dayalı çeşitli metotlar geliştirilse de içinde bulunulan çağın ihtiyaçları gözetilerek Kur’an bildirimlerinin yeniden gözden geçirilmesi ihtiyacı her çağda geçerliliğini korumuştur. Muhatap kitlenin gelenek, görenek, savaş ve kültürel değerleri sahasındaki bilgilerine ihtiyaç vardır. Kur’an’ın bunların yerine ikame ettirmek istediklerinin doğru anlaşılması için de vahyin Mekke-Medine hinterlandı konusundaki bilgilere ihtiyaç vardır. Bu bilgilerin kavramsal tanımlarından ziyade ortamın vahiyle ilişkisi asıl üzerinde durmak istediğimiz mevzudur. Bu çalışmada nüzûl ortamının temel dinamikleri başta olmak üzere Kur’an’ın nüzûl süreci ve ortamı, tedricilik, cahiliye ve hukuk anlayışları incelenmiştir. Nüzûl süreci içerisinde ayetlerin inişine taalluk eden temel meseleler sosyolojik ve psikolojik eksende değerlendirilmiştir. Buna ilaveten “Günümüz şartlarında Kur’an’ın bildirimlerinin doğru anlaşılmasına katkı sunacak tarihi yaklaşım nasıl olmalı?” sorusuna ipucu olabilecek bazı yaklaşımlara değinilmiştir.

Kur’ân, kendi içinde değişik açılardan bütünlüğe sahip mucize bir kitaptır. Tüm insanlığın ihtiyaçlarına göre indirilmiş bir vahiydir. Bir söz farklı muhataplara farklı zamanlarda yöneltildiğinde veya bir yazı değişik dönemlerde okunduğunda ifade ettiği anlam değişebilir. Fakat yirmi üç yıllık nüzul sürecinde ortam ve hitap edilenler farklılaştığı halde Kur’ân, çizgisini değiştirmeden aynı hakikatleri değişik şekillerde beyan edebilmiştir. O, muhtelif zaman ve mekânlarda indirilmesine rağmen tek seferde indirilmiş gibi tutarlıdır. Bu durumun en güzel göstergesi âyet ve sûrelerin farklı şekil ve vesilelerle birbirlerine bağlanıp bir bütünlük arzetmesidir. Münâsebâtu’l-Kur’ân ilmi de âyet ve sûreler arasında bağlam kurarak Kur’ân’ın bu tutarlılığını delillendiren bir ilimdir. Akıl ölçüsüne vurulduğunda aklın kabul edeceği mantıkî, tutarlı bir vakıa olan münasebet, Kur’ân özelinde değerlendirildiğinde âyetler ve sûreler arasındaki bağlantıların bir kısmının bu ilim içerisine dahil edilmesi düşünülebilir. Araştırmamız, münâsebât ilmine katkı sağlamanın ve Kur’ân’ı anlamakta lüzumu daha çok görülen bütüncül bakışa münâsebâtu’l-âyât ve’s-süver ilminin hangi açılardan katkı sağlayabileceğine Mekkî sûreler açısından bakmanın çabasıdır. Makalede Mekkî sûrelerin birbiriyle irtibat yönleri, âyetlerin nasıl uyum içerisinde olduğu ve Kur’ânî bütünlüğün oluşum tarzları ele alınacaktır.

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

The Supreme God, who created and governs the universe, has created human beings, starting from Adam and Eve, in accordance with the doctrine of "sunnatullah" to protect, safeguard, and preserve the order and balance of the earth. The beginning of this creation is also its end, which is the endless death, that no one, except for the Prophets and Allah, knows when, where, and how it will happen. When someone dies, they leave behind orphans who have lost the support of their parents and need help to survive. The noble teachings of Islam emphasize the importance of social solidarity and cooperation in every aspect of life, particularly in the case of orphans. The Quran and the Sunnah carefully protect and uphold the rights of orphans, establish certain conditions and principles for them to lead a virtuous life, and aim to protect them, provide shelter and care for them, and make the best use of their property. The Prophet of Islam, who was himself an orphan, called upon humanity's innate humane emotions to protect and safeguard the rights of orphans. In the Ottoman Empire, these principles continued, and orphans were protected and supported financially and morally until they reached adulthood through the care of their guardians and the support of philanthropists and state institutions. Many waqfs, orphanages, and various other institutions in Ottoman society have provided a variety of services for orphans and even established independent institutions for them as their numbers increased over time. These institutions have played an important role in ensuring that orphaned children are raised in a healthy environment and become productive members of society while meeting their needs. Generally referred to as "Eytâm Sandıkları" in Ottoman history, these institutions have also protected the rights of orphans and acted as a "fund" by safeguarding their ancestral assets and real estate. The verse "Test the orphans until they reach the age of marriage, and if you find them to be mature enough, give them their property" is cited as evidence for this. Although these institutions have been associated with Islamic contexts and appear to have a direct connection with Islamic law, they have not only cared for Muslim orphans but have also helped orphans of other religions, who are considered the "Trust of God to Muslim States." This is why the subject of this study, Nevşehir District, was chosen, as it had a large number of Christian orphans who also benefited from these institutions. Briefly, in this study, which focuses on the orphans who lived in the Ottoman Empire, the impact of orphan funds on the orphans and their role in protecting their rights have been attempted to discuss by analyzing the court records between the years 1874-1926 and province yearbooks in both local and communal contexts by comparing Nevşehir to some rural districts such as Çanakkale and Eskişehir-Sivrihisar. [ABSTRACT FROM AUTHOR]

Today, since the teaching of the Qur'an is generally within the framework of wording and memorization, the relations of students with the Qur'an remain at a level that can be called superficial. The Qur'an does not reflect on their lives and does not shape their personalities. The solution to this problem is to reevaluate teaching of the Qur'an as action-oriented as was in the first period of Islam. The teaching of the Qur'an needs to be reframed today, with a holistic approach by constructing its tafsir, contemplation, practice and tabligh aspects. In order for the students to act on what they know, the relevant chapters and verses should be given practical assignments to their lives for a certain period of time. In teaching the Qur'an, other surahs should be structured in the same way whether they are taught in Qur'an courses or Imam-Hatip High Schools. The additional surahs to be taught in Theology faculties should also be taught in this methodology. Such a holistic approach to the Qur'an teaching will provide students with a qualified meeting with the Qur'an, exploring its grace and shaping their personalities through Qur'an. [ABSTRACT FROM AUTHOR]

The Qur'an and Pancasila are two sources of Indonesian values that are existentially different from each other. Despite the difference, they both factually could walk in harmony, and it is important to seek the similarities and differences between them. This article presents the systematic, substantive, and functional reasons for how they could work altogether by looking at the similarities and differences in anatomy, taxonomy, substance, and function of each component of the Qur'an and Pancasila. Utilizing a naturalistic approach with content analysis genre, the writers collected the data from various documents, including; manuscripts of the Qur'an, Pancasila, speeches of the founding fathers of Indonesia, and the previous research results using document recording sheets. The collected data were analyzed through content analysis techniques and displayed in pictures and tables. The results showed: (1) the anatomy of the Qur'an consists of four components, namely: divinity, law, history, and story, while the anatomy of Pancasila only consists of a law component; (2) the taxonomy of the Qur'an is intersected with one another, while the taxonomy of Pancasila is stratified. The values in all components are generally the same, and the divine value is the primary value. The taxonomy of values in Pancasila is degraded and systemic, with the divine value as the main value / encompassing other values (prima causa); (3) the Qur'an's substance covers all life dimensions while the dimensions of Pancasila are limited to law. One of the essential points in this section is that Pancasila makes the Qur'an a source of value; (4) the Qur'an is partially or holistically functional while Pancasila is holistically functional. Therefore, componential and substantial, the Qur'an and Pancasila have similarities, while structurally and functionally, they are different. Contribution: The results of this study described a systematic sequence, substantive relationships and functional pattern between the Qur'an and Pancasila. These research findings are expected to reduce misunderstandings among the Indonesian people about the Qur'an and Pancasila. [ABSTRACT FROM AUTHOR]

This paper aims to find out a conceptual approach to the social safety net in the Qur’an and some essential values that can be realized as role models in contemporary modern life. This study investigates several significant questions, such as how the Qur'an argues for taking sides with the disadvantaged people, and what instruments are outlined by the Qur'an as the main support for the implementation of social safety nets. These questions are approached contextually and critically by examining primary texts, such as verses of the Qur'an that talk about the topic, to be interpreted thematically-contextually. Meanwhile, secondary texts are used as interpretive supports to enrich perspectives in reconstructing and reformulating the idea of a social safety net based on the Qur'anic values. This study concludes; first, even though the Qur’an does not mention explicitly the term social safety net, the teachings of the social safety net are implicitly embodied in the Qur’an. Second, some fundamental instruments in the Qur’an can be realized as supporting systems for social safety nets, such as zakah, kafarat, infaq, sadaqah, qurban, dam and fidyah, fai’, and ghanimah. Third, the Qur’anic concept of social safety net engages with five principles, namely expanse and balance, justice and equity, spirituality and productivity, sustainability and empowerment, and dynamic and systematic. Thus, the concept of the social safety net in the Qur’an is a comprehensive approach, not only for the short term but also for the long term, not only consumptive-giving but also productive-empowering.

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

Almighty Allah sent His divine books with the prophets who interpreted and implemented them. Indeed, if it weren't for the prophets who explained the books and applied them to real life, the revealed text would have been used in quite different ways. In fact, numerous examples of these have evolved during the historical process. As a result, the significance of the Prophet's words and acts in interpreting the Qur'ān is obvious. In this paper, the first surah will be explored in the order of their revelation to see how hadīths contribute to the sources of tafsīr, what challenges exist in comprehending and interpreting the verses when there are no hadīths, and what kind of Islamic understanding arises. Within this context the following commentaries on the Qur'ān will be analyzed from the perspective of how the hadīths are employed in understanding the Qur'ān: al-Tabarī's (d. 310/923) Jami' al-Bayan an Ta'wīl Ay al-Qur'ān, as a narrative tafsīr, Ta'wilat al-Qur'ān by Imam Maturidī (d. 333/944) a commentary based on both narration and reason, al-Kashshāf 'an Haqa'iq Ghawāmi at-Tanzīl wa 'Uyūn al-Aqawīl fī Wujūh al-Ta'wīl by Zamakhsharī (d. 538/1144), who was a member of Mu'tazila which is a sect prioritizing reason, Tefsīru juz'i Amme by Muhammed Abduh (1849-1905), Adwā?al-bayān fī īzāhi al-Qur'ān bi al-Qur'ān by Şinkītī (1907-1974) and Commentary of the Qur'ān in the Light of a New Understanding by Bayraktar Bayraklı. Also, both the hadith and tafsīr books of Abdurrezzaq (d. 211/826) will be examined. Furthermore, the aforementioned hadiths in the tafsīr parts of the hadith books will be evaluated and compared to the tafsīr books. [ABSTRACT FROM AUTHOR]

This research looks at how the Qur'ān addresses the topic of misguidance (dalālāt). Although Allah is attributed to the act of misguidance in the Qur'ān, it is clear from the context in which the relevant verses are mentioned that Allah causes misguidance because of the negative moral behaviors committed by the servants who consciously turn towards disbelief, and because the servants have a will in this direction. Because Allah created the act of misguidance in the servant, Allah has attributed misguidance to Himself. When the verses in the Qur'ān about misguidance and guidance are assessed, it is clear that the human being sent to earth to be tested is endowed with reason and choice, and is held accountable for his choices in accordance with the principle of justice. Furthermore, out of mercy and compassion for His followers, Allah puts in place circumstances that promote access to guidance and prevent misguidance. The concept of misguidance, which is prevalent throughout the Qur'ān in the realms of faith and disbelief, appears more than 200 times in both lexical and idiomatic phrases. The word dalālāt, which has several meanings, is usually employed as a verb. This verb is sometimes assigned to Allah, sometimes to Satan, and sometimes to man in the Qur'ān. In the context of the verses in which it is attributed to Allah, it is underlined that Allah causes the act of misguidance as a result of some undesirable moral behavior of the servant's heart and deed. Because the servant chooses misguidance with his conscious will, Allah manifests it via creation. The servant is not led astray because Allah willed or created the conduct. Because he acts and wills in this direction, the servant becomes misguided. [ABSTRACT FROM AUTHOR]

The Noble Qur’an is the last divine book that has been revealed in order to be understood and to show the correct way to all humanity. It is also an easy-to-understand book that is in the nature of an advice and a guide for people. The ability to benefit from the guidance of the Qur’an, to adopt the universal values it reveals, and to apply the principles it brings depends on understanding, thinking, and reading its meaning as a foundation. In this context, many verses emphasize that the Qur’an should be understood and contemplated. However, some of the characteristics that some of the people possess both in terms of faith and morality have created a serious obstacle in their understanding of the Qur’an. In this context, attitudes such as disbelief, polytheism, and discord from the point of view of belief constitute some of the obstacles in front of understanding the Qur’an. Feelings such as arrogance, stubbornness, envy, and prejudice can be mentioned among the obstacles to understanding the Qur’an from a moral standpoint. In this article, based on the verses, the personal weaknesses that hinder the understanding and application of the Qur’an are emphasized and what kind of consequences they have in the world of individuals are examined. [ABSTRACT FROM AUTHOR]

Penelitian ini bertujuan untuk mendeskripsikan prinsip-prinsip pembelajaran dalam Al-Qur’an. Permasalahannya adalah prinsip-prinsip pembelajaran apa saja yang tersurat dalam Al-Qur’an dan menjadi inspirasi guru dalam upaya menciptakan pembelajaran yang aktif, inovatif, kreatif, efektif dan menyenangkan, PAIKEM. Metode yang digunakan dalam penelitian ini adalah metode library research. Melalui kajian literatur data disimpulkan secara induktif dan deduktif. Diantara prinsip-prinsip pembelajaran dalam Al-Qur’an meliputi motivasi dalam proses pembelajaran. Motivasi menjadi satu diantara prinsip utama yang harus diwujudkan. Mengabaikan hal utama tersebut akan berimplikasi pada minimnya tercapainya tujuan pembelajaran. Kesimpulan, ayat-ayat yang ada dalam Al-Qur’an secara eksplisit dan implisit memberikan tanda-tanda akan fondasi prinsip penting dalam pembelajaran; motivasi pembelajaran yang menguatkan semangat untuk mencari ilmu, pengulangan sebagai proses alami yang harus ditempuh; perhatian dalam pembelajaran dengan memaksimalkan potensi mendengar dan menyimak; keaktifan dalam pembelajaran menjadi ajang untuk memproduksi kebaikan; kecerdasan dalam menggunakan waktu dan akhirnya adanya perubahan tingkah laku dalam diri seorang pelajar, pencari ilmu.

This article discusses how the Quran is used to conceptualize family in Islam in modern Southeast Asia, particularly in Indonesia and Malaysia. It examines how the concept is formulated, institutionalized, and practiced. This study is important due to the need to clarify the existing irony. On one side, the family concept is the most resistant to change, on the other side, many changes in social forces and practices require response since the modern era began in 1800. It is interesting how these contradictory powers interact with one another, where the Quran is used as the fundamental source. Using a descriptive and analytic method, the discussion is organized as follows: the study context, topic limitation, Quranic norms, family administration, education, modernity, and patriarchy issue. The study finds that the state and Muslim scholars in both countries have been trying to re-use the Quran in contextualizing the family ideal concept to meet the demand of age. In Malaysia, they take the policy stuck to the accepted medieval understanding of Islam faithfully, whereas in Indonesia, they are a bit inclusive, accepting different views and practices; even though both have similar understanding of Islam, Shāfi’iyyah in Islamic law and Ash-Ashariyyah in theology. Dalam Islam di Asia Tenggara modern, Quran digunakan untuk konseptualisasi keluarga khususnya di Indonesia dan Malaysia. Studi ini mengkaji konsep tersebut dirumuskan, dilembagakan, dan dipraktikkan. Penelitian ini penting karena memperjelas ironi yang ada. Di satu sisi, konsep keluarga paling tahan terhadap perubahan, di sisi lain, ada banyak perubahan kekuatan dan praktik sosial yang membutuhkan respons, sejak 1800. Sangat menarik untuk dibahas kekuatan yang kontradiktif ini berinteraksi satu sama lain, dimana Quran digunakan sebagai sumber inspirasi. Dengan metode deskriptif dan analitik, penelitian diatur sebagai berikut: konteks kajian, keterbatasan topik, norma Quran, administrasi keluarga, lembaga pendidikan, modernitas, dan isu patriarki. Studi menemukan bahwa negara dan cendekiawan Muslim di kedua negara telah berupaya menggunakan kembali Quran dalam kontekstualisasi konsep ideal keluarga untuk memenuhi tuntutan usia. Di Malaysia, mereka mengambil kebijakan yang melekat pada pemahaman abad pertengahan yang diterima tentang Islam, sedangkan di Indonesia lebih inklusif, menerima pandangan dan praktik yang berbeda, meskipun keduanya memiliki pemahaman serupa tentang Islam, yaitu Shāfi'iyyah dalam hukum Islam, dan Ash-Ashariyyah dalam teologi.

Kur’ân’da geçen kelime ve kavramların detaylı bir şekilde incelenmesi, ilahi mesajın daha iyi anlaşılmasına katkıda bulunmaktadır. Bu açıdan son ilahi kitap olan Kur’ân da hedefini en iyi şekilde ifade edecek kavramları seçmiş ve kullanmıştır. Bu çalışmanın konusu Kur’ân’da yer alan ıvec / العِوَجُ kavramdır. Çalışma sadece ıvec kavramının geçtiği âyetlerle sınırlandırılmıştır. Çalışmanın amacı ise ıvec kavramının delalet ettiği muhtemel manaları ortaya çıkartmak böylece verilen mesajların daha iyi kavranılmasını sağlamaktır. Zira Kur’ân’da, İslâm’a ve Kur’ân’a muhalif olanların ve ona engel olmaya çalışanların faaliyetleri bu kavram ile dikkate sunulmakta; bu çalışmaların bir kısmına yine bu kavram ile cevap verilmektedir. Batı hegemonyası altında bulunan ve bilgi çağı olarak adlandırılan günümüzde ise İslâm’ın ve Kur’ân’ın, egemen kültür ve medya tarafından olduğundan farklı gösterilmeye çalışıldığı bir zamanda ıvec kavramının mahiyetinin üzerinde durulması önem arz etmektedir. Böylece İslâm’ı ve Kur’ân’ı yanlış tanıtma ve çarpıtma girişimlerine, Kur’ân’ın üzerinde durduğu yöntemle cevaplar verilmiş olacak, saptırma gayretlerinin akim kalmasına küçük bir katkı sağlanmış olacaktır. Kur’ân’da kullanılan kelimelerin İslâm öncesi günlük hayattaki kullanım alanı, âyetlerin doğru anlaşılması açısından önemlidir. Bu bakımdan Kur’ân kelimelerinin dil ve tefsir kitaplarında semantik incelemeye tabi tutulduğu görülmektedir. İlk tefsir kitaplarında farklı sûrelerde geçtiği halde genel olarak eğrilik, saptırma ve çarpıklık olarak anlamlandırılan ıvec kelimesi ile neyin hedeflendiği üzerinde detaylı açıklama yapılmadığı görülmüştür. Daha sonraki tefsirlerde ise dönemin siyasal, sosyal ve ekonomik değişim ve dönüşümleri göz önünde bulundurularak kelimenin olası anlamlarının detaylandırıldığı görülmektedir. Özellikle Müslümanların gerileme sürecine girdiği dönemde yazılan tefsirlerde, bu kelimenin kapsam alanına girdiği düşünülen bazı görüşler üzerinde yoğunlaşıldığı görülmektedir. Kur’ân’daki kelimelere bütüncül bir bakış açısı ile bakılmadığı zaman yanlış sonuçlara varılması muhtemeldir. Yapılan bu çalışma ile söz konusu kavramın geçtiği âyetler filolojik, semantik, siyak-sibak, nüzul sebebi ve genel Kur’ân anlayışı içinde değerlendirilmiştir. Daha sonra ise, tefsir kültüründe bu kelimenin nasıl görüldüğü, alanda yetkin kabul edilen başlıca tefsirlerden örnekler verilmek sureti ile açıklanmıştır. Son aşamada ise kelimenin ifade ettiği mana genel Kur’ân bağlamı içinde değerlendirilmiştir. Netice itibari ile sözlükte eğriltme, saptırma ve çarpıtma gibi anlamlara gelen ıvec kavramı Kur’ân’da yedi farklı sûrede dokuz defa geçmektedir. Ivec kavramının Tâhâ sûresi 107 ve 108. âyetlerde, eğrilik, çukur ve yan çizme gibi sözlük anlamında kullanıldığı tespit edilmiştir. Diğer âyetlerde ise şu manalara geldiği tespit edilmiştir: Kur’ân’ın kaynağı bizzat Yüce Allah’tır. Kur’ân’a herhangi bir ekleme yapılmamış, ondan herhangi bir şey de çıkarılmamıştır. Kur’ân hem lafız hem de mana itibari ile yüce Allah’a aittir. Kur’ân her açıdan sağlam, tutarlı olup eğrilik ve çarpıklıktan uzaktır. Âyetler arasında bir çelişki ve ihtilaf bulunmamakta, aksine bütün âyetler birbirini desteklemektedir. Yahudi ve Hristiyanlar Hz. Peygamber’in nübüvvetini ve Kur’ân’ın içindeki hakikatleri bilerek reddetmişlerdir. Kur’ân’da ifade edilen sosyal, siyasal ve iktisadi hükümlerin uygulanması kolay olup bu hükümlerde insanlığın faydası gözetilmiştir. Bu hükümler varlığını devam ettirmektedir yani nesh edilmemiştir. Kur’ân’ın diğer ilahi kitaplarda da ifade ettiği tevhid, nübüvvet ve ahiret anlayışlarında herhangi bir değişiklik ve sapma bulunmamaktadır.

One of the duties of a religious government is to ensure the intellectual, spiritual and psychological security of the people in a society. This research aims to investigate the methods of a religious government in preventing cultural damage using a descriptive-analytical method; the main question which is to be answered is as follows: What are the epistemological strategies of a religious government in preventing cultural damages? In a general division, cultural strategies could be divided into practical (behavioral) strategies and epistemological strategies. Epistemological strategies are further divided based on perspective, tendency, and action. Belief in monotheism, prophethood, imamate and resurrection are among themost important perspective-based epistemological strategies that play a fundamental role in preventing and removing cultural damage, and the religious government is obliged to try to strengthen these beliefs. Raising people's awareness, promoting the culture of seeking justice and rejecting tyranny, presenting religious teachings in an easy and simple way, and promoting religious teachings based on freedom are among the tendency-based epistemological strategies. And confronting harmful ideas such as heresy, eclecticism and skepticism, superstition and blind imitation of foreign culture is among the action-based strategies of a religious government in preventing and removing cultural damages.

Kur’an’da çokanlamlı lafızların medlulünün tespitinde müfessirler arasında çeşitli görüşler ortaya çıkmıştır. Kur’an’da hangi anlama geldiği hususunda ihtilaf edilen çokanlamlı kelimelerden birisi de el-cin lafzıdır. Bu husustaki düşünce farklılığı kelimenin yalın olarak yer aldığı ayetlerde söz konusu olmuştur. Kelimenin eşdizimli kullanımları, bağlamını da açığa vurduğundan herhangi bir anlam ihtilafına mahal bırakmamıştır. Buna karşın yalın hâldeki kullanımlarda muhtelif bağlamsal yaklaşımlara müsait bir zeminin varlığı kelimeye müfessirlerce cinler, melekler, İblis ve şeytanlar gibi muhtelif anlamların yüklenmesine yol açmıştır. Bu konu cinler ve melekler arasında kategorik bir ayrımın yapılıp yapılamayacağı meselesini ve beraberinde meleklerin masum varlıklar olup olmadığı hususundaki kelâmî tartışmayı gündeme getirmiştir. Müfessirlerin çokanlamlı bu kelimeyi ele alırken az çok bağlamsal çizgide hareket ettikleri; siyak-sibak, ayetler arasındaki münasebet, tarihi ve kültürel bağlamla ilgili rivayetler gibi hususları dikkate aldıkları gözlenmektedir. Bu noktada kelimenin etimolojik kökeninin de anlam takdirinde tayin edici unsurlardan biri olduğu müşahede edilmektedir. Bu çalışmada öncelikle Câhiliye Arapları’nın cin ve melek algısından söz edilmiş, ardından klasik sözlüklerden yararlanılarak tefsirlerde bu husustaki yaklaşımların dayandığı dilsel zemine ve rivayetlere değinilmiştir. Konuyla ilgili müfessirlerin ilgili ayetler hakkında muhtelif bağlamsal yaklaşımları esas aldıkları tespit edilmiştir.

Received: 2021/10/17 | Correction: 2021/12/4 | Accepted: 2022/2/19It seems (Q. 2:282) to be one of the Qur’anic verses that, in its transition process to the modern period, has brought to mind a kind of gender discrimination between men and women, according to which the value of women’s testimony has been halved compared to men. Many Qur’anic exegetes, willingly or unwillingly, have suggested readings based on gender presuppositions against women, claiming their suffering from some negative human attributes such as lack of intellect, poor memory, and inability to record events. These readings were considerably popular until the beginning of the 14th/ 20th century. However, in the transition to the modern period and the rise of contemporary emerging questions, socio-cultural contexts have been provided to distance oneself from interpretive traditions and propound up-to-date readings of this verse. Taking a comparative approach, the present research thus attempts to study the different possibilities for the interpretation of the verse in question, focusing on three modern Qur’anic exegeses, namely al-Manār, al-Mīzān, and Min Waḥy al-Qurʾān. It shows that the exegetes of the mentioned interpretations have tried to offer some new understandings of the (Q. 2:282), appropriate to modern questions and contemporary needs, of course, through taking three different ways.* Tayebhoseini, S.M; Hakimian, A.M; Shirzad, M.H; Shirzad, M.H. (2022) Decreasing the Value of Women’s Testimony Compared to Men; A Comparative Study on (Q. 2:282)’s Exegesis Focusing on al-Manār, al-Mīzān, and Min Waḥy al-Qurʾān. Biannual Journal of Comparative Exegetical Researches, 8 (15) 113-138. Doi: 10.22091/PTT.2022.6789.1955.

The advantages of Arabic as the language of the Qur’an are its variety of sounds in each word with derivations in various forms and meanings. This study aimed to map popular phonetics with repetition rate in the Qur'an in order to build implicative concepts in Arabic learning for non-native speakers. The research used a qualitative approach with the type of literature research. As a preliminary research, data were obtained through documentary techniques from the Qur'an and Surah al-Wāqi'ah was taken as a data sourcebecause it represented the criteria as a popular surah. The analysis used a content analysis approach through the stages of condensation, presentation and conclusions. The results of the study was found that popular phonetics had vocal repetitions of 1,015 short vowels, 246 long vowels and 1,512 consonants. The results showed that the frequency of repetition of both vowels and consonants in the Qur’an had a phonetic sequence pattern from front to back, which was in line with Chomsky’s universal rules and the natural order hypothesis of Krashen. In addition, the results were complemented by the hypothetical presupposition of the implications in Arabic learning for non-native speakers, both linguistically, psychologically, and pedagogically.

This article focuses on the issue of education in the Qur’anic commentary which is practiced into educational activities. The object of the study is a Sundanese book, Tafsir Surat Luqman (1955) by K.H. Abdulchalim Iskandar (1887-1962), a national hero from Majalengka. This Sundanese pegon book is a Qur’anic commentary of Sūrah Luqmān/31. Abdulchalim comments this sūrah and served the commentary as the basis for his educational activities from the colonial period to the Sukarno era. He founded some educational institutions such as Madjlisoel ‘Ilmi, Madrasah Jam’ijjat I’anat al-Muta’allimin, Madrasah Persjarikatan Oelama and Santi Asromo. Through Fairclough’s critical discourse analysis approach, this study confirms that Abdulchalim’s commentary of the Qur’an cannot be separated from his educational activities through the educational institution. His aim is how the indigenous people get a good education so that they have noble character and self-employed. This commentary of Surah Luqman is an example of how the verses of the Qur’an can be an inspiration in developing activities through the formation of educational institutions. It is a real practice of a national hero in practicing the Qur’anic verses bring into the reality.

The Qur’an and Pancasila are two sources of Indonesian values that are existentially different from each other. Despite the difference, they both factually could walk in harmony, and it is important to seek the similarities and differences between them. This article presents the systematic, substantive, and functional reasons for how they could work altogether by looking at the similarities and differences in anatomy, taxonomy, substance, and function of each component of the Qur’an and Pancasila. Utilizing a naturalistic approach with content analysis genre, the writers collected the data from various documents, including; manuscripts of the Qur’an, Pancasila, speeches of the founding fathers of Indonesia, and the previous research results using document recording sheets. The collected data were analyzed through content analysis techniques and displayed in pictures and tables. The results showed: (1) the anatomy of the Qur’an consists of four components, namely: divinity, law, history, and story, while the anatomy of Pancasila only consists of a law component; (2) the taxonomy of the Qur’an is intersected with one another, while the taxonomy of Pancasila is stratified. The values in all components are generally the same, and the divine value is the primary value. The taxonomy of values in Pancasila is degraded and systemic, with the divine value as the main value / encompassing other values (prima causa); (3) the Qur’an’s substance covers all life dimensions while the dimensions of Pancasila are limited to law. One of the essential points in this section is that Pancasila makes the Qur’an a source of value; (4) the Qur’an is partially or holistically functional while Pancasila is holistically functional. Therefore, componential and substantial, the Qur’an and Pancasila have similarities, while structurally and functionally, they are different. Contribution: The results of this study described a systematic sequence, substantive relationships and functional pattern between the Qur’an and Pancasila. These research findings are expected to reduce misunderstandings among the Indonesian people about the Qur’an and Pancasila.