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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.

This paper deals with semantic intentions of the absolute object in the Qur’anic text. The aim is to establish frequent morphosyntactic patterns by which the absolute object is realized in the Qur'anic text, and then to offer a linguistic description of the role the absolute object plays in shaping the semantic dimension of the Qur'anic text, and based on selected linguistic expressions to establish individual semantic intentions of the absolute object in the Qur'an. In this paper we used an analytical-descriptive method, which was realized by applying a linguistic-stylistic analysis based on classical Arabic grammatical analysis of marking frequent linguistic patterns of the absolute object, and an analysis procedure based on the theory of naẓm, which was established by 'Abdulqāhir al-Ğurğānī, and which deals with the role of linguistic units in a statement. The research results show that each individual form of the absolute object has a targeted role in the Qur'anic text that can be discerned on a structural and semantic level. In addition to the intensity, description of the quality and number of acts, the absolute object realizes numerous semantic intentions, among which are: the confirmation of a real event realization, introduction of optimism, description of the quality of the realization of the act of reciting and delivering the Qur'an, glorification, display of the God's omnipotence and the beauty of His creation, admonishment and fear-mongering, threat, reprimand, plea, etc. As a frequent element of the Qur'anic discourse, the absolute object is an important argumentative marker significantly affecting the realization of the overall semantic intentions and the understanding of the Qur'anic text. [ABSTRACT FROM AUTHOR]

In this paper we presented the meaning of the word belā (ىَلَب), different stances of the Arabic language authorities on its ambiguity as well as different opinions of experts in the field of Qira’at and Tafsir about the types of pausal forms on this word. We listed individual examples relying on the Qur’anic order and pointed out possible tafsir implications by applying the contextual or pausal form. Providing explanation, we also pointed out the differences in diacritical marks on the word belā (ىَلَب) in Istanbul and Medinan orthographic versions with the aim to remind the Qur’an reciters about the importance of adhering to the pausal punctuation marks specified in Mushafs in order to preserve the meaning of the Qur’anic text. [ABSTRACT FROM AUTHOR]

Derviš ef. Spahić occupies a special place among Islamic scholars in our region. It is said that great nations have institutions and small – great individuals who ensure the continuation of their nation by their extraordinary sacrifice. This outstanding scholar held speeches, wrote, read and studied, in particular the Qur’an and hadith. He organized seminars for imams and he personally visited numerous jamaats in Central Bosnia and beyond, telling them on those occasions about the basics of pedagogical work. He gave imams school boards that he himself procured and paid for as well as wall boards for learning Arabic script, which he prepared and printed at his own expense. This came as a great relief to imams at a time when it was not easy to get textbooks for teaching Arabic script and similar professional literature. At the same time, he gave imams advice on how to teach others in the best possible way. This paper presents a short overview of the work of the wellknown muallim, muderris, pedagogue and methodologist Derviš ef. Spahić. In accordance with the given title, the paper covers the following manuscripts: Instructions for Learning the Qur’anic Script and Tajwid. By analyzing these manuscripts, we reached the conclusion that Derviš ef. Spahić made a significant contribution to the study of Tajwid science in our region. [ABSTRACT FROM AUTHOR]

The Qur’anic dialogue is distinguished by its invitation to all, that is: it is not satisfied with inviting the believers only to it, but rather invites all people to that because of its goodness and righteousness. Moreover, this dialogue does not mean fabrication and sophistry, but rather it is a dialogue based on the conditions of dialogue, its politeness and its horizons. This is confirmed by the Qur’an; The Holy Qur’an has taken dialogue as a way for all of its issues, because it is based on miraculous characteristics and methods that enable it to defame others, and it is also the way to clarify the differences that appear on the tongues of its opponents. After the failure with the interlocutors and their insistence on falsehood with the brightness of the truth, the dialogue is an honest image to reveal the amount and size of the conflict that took place between the opposing parties. The Qur’an also informs us of the reality of the opponent through this dialogue, as he wants to bring the interlocutor and force him to insults, insults and wrong attitudes. However, the Qur’an teaches us how the Muslim does not get dragged behind that, because he possesses calmness and complete mind..., the value of a Muslim appears in how he leads Dialogue in an effective manner commensurate with the atmosphere of dialogue, the Muslim is his concern and starting point in the dialogue is the true message. [ABSTRACT FROM AUTHOR]

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In this article, I discuss the topic of Divine preservation of the Qur'an in the context of exegesis verse 15:9: 'Indeed, it is We who sent down the reminder (dhikr) [i.e., the Qur'an], and indeed, We will be its guardian'. First, I will briefly examine Muslim and non-Muslim perceptions regarding authentic transmission of the Qur'an. I question some Western researchers, who problematise Muslims' approaches to the history of the Qur'an with various polemics, and the Muslim perception, which compresses the notion of Divine preservation of the Qur'an into the narrow meaning of verse 15:9 with dogmatic and apologetic reflexes. Then, I chronologically analyse interpretations of the verse from linguistic, historical, theological and sociological aspects of the exegeses from the classical period to the modern times. The main argument of this article is centred on verse 15:9, which, in my opinion, deals with the first route of Qur'anic revelation from God to the Prophet through Angel Gabriel, and the Prophet's perfect memorisation of it together with his flawless transmission to the Companions. The next processes (post-Prophetic developments in transmission of the revelation) were left to the foresight of the Muslim community, ummah. I believe, while the vertical process (revelation from arsh to farsh (heaven to earth) is guaranteed by God, responsibility for the horizontal process (from the Companions to the following generation and so on) is left to the Muslim community. The use of the same Qur'anic text by Sunnis, Shi'ites, Ibadis, etc., from northern Kazakhstan to West Africa, from Asia Pacific to the Balkans, is the clearest proof that Muslims are preserving the book entrusted to them. They demonstrate the reflection of their understanding of tawhid (Oneness of God) in their faith on the Qur'an by their consensus on a single mushaf. [ABSTRACT FROM AUTHOR]

The occurrence of variant versions of the same story is not uncommon in the Qurʾān. In response to this phenomenon, different approaches have been developed; one of which was Wansbrough's variant traditions hypothesis. The hypothesis, which emerged mainly from an analysis of three accounts of the prophet Shuʿayb's story in the Qurʾān, posits that the different tellings of the same story existed as independent pericopes that later found their way into the text of the Qurʾān, a claim that has many implications on the authorship and composition of the Qurʾān. Consequently, the reactions to this hypothesis were varied. In this paper, I present one of the critiques to the hypothesis, that of Stewart. Then, I employ elements of textual criticism to provide further ways for viewing the variant traditions. I do this by drawing attention to empirical evidence from the Near East, pre-Islamic poetry, orality theory, and to some of the internal characteristics of the Qurʾān. The general conclusion is neither surprising nor new: Wansbrough's findings regarding the genealogy of the variant traditions and the authorship of the Qurʾān are far from self-evident. [ABSTRACT FROM AUTHOR]

The article aims to explore the possibility that tafsīr and the Qur'an might share a common linguistic theory, and the methodological relevance of such a relationship for Qur'anic studies. This is done by, firstly, engaging with debates on the definitions and dating of tafsīr and the methodological implications of these; secondly, by developing a model of a theoretical paradigm that spans the disciplines of tafsīr, linguistics, rhetoric, and law, and applying it to the interpretations of key terms in five Qur'anic verses as found in the works of a selection of exegetes. The exegetes in question are Muqātil b. Sulaymān (d. 150/767), ʿAbd al-Razzāq al-Ṣanʿānī (d. 211/827), Yaḥyā b. Sallām (d. 200/815), Ibn Abī Zamanīn (d. 399/1009), and al-Ṭabarī (d. 310/923). The case studies are Q. 1:5–7 (mustaqīm); Q. 2:1 (aliflāmmīm dhālika'l-kitāb); Q. 2:125 (maqām Ibrāhīm); Q. 19:34 (qawl al-ḥaqq); and Q. 18:19 (azkā ṭaʿāman). The analysis finds that (1) tafsīr shares a pragmatist semantic paradigm with linguistics and law, and the selected exegetes' legal methodologies are decisive in shaping their exegetical methods; (2) studies of developments within tafsīr need to consider its relationship with the other disciplines and the diverse exegetical genres; and (3) the pragmatist semantic paradigm connects tafsīr methodology with the Qur'an's composition and some of its concepts, because they reflect the same theory that meaning depends on context. Consequently, if tafsīr is studied from a discipline- and theory-oriented perspective, it can provide new methodologies for Qur'anic studies. [ABSTRACT FROM AUTHOR]

The notion of mi'râj (the heavenly journey of Prophet Muhammad) is an important non-homogenic topic, although it is not often handled in Ibadi intellectual, sīrah (biography of the Prophet) and exegetical traditions. In this article, we analyse the treatment of the subject chronologically in the Ibadi tradition. We discuss the Ibadis' main concerns on the subject, how they differ, what inferences they make from the related verses, sīrah, hadith and exegetical (tafsir) reports, and most importantly whether they accept the notion of mi'râj. This article analyses the notion of isrâ because of its close relationship to mi'râj. In summary, there are variations on the issue of mi'râj among the North African and Omani Ibadis. Even more interesting is the existence of significant nuances among the Omani Ibadis. In short, while all North African Ibadis accept mi'raj as an event, it is observed that some Omani Ibadis accept it, while others sometimes reject it for religious and sometimes rational grounds. [ABSTRACT FROM AUTHOR]

Prophet Yaḥyā (John the Baptist) is considered to be a bridge between Islam and Christianity. Both traditions emphasize that he is a 'rightly-guided' figure and among the company of 'the righteous' such as Abraham and Moses. The story of Yaḥyā is included in two chapters (Q. 3: 39 and Q. 19: 12–14) in the Qur'an. Canonical Gospels also provide various aspects of John the Baptist. Muslim commentators have used biblical and other sources in their interpretation of the Qur'an, elaborating some aspects of his life within the Qur'anic theological framework. Whereas various similarities may be seen in narratives of Islamic sources and the biblical sources regarding Prophet Yaḥyā, some differences are present. Therefore, this article seeks to provide an analysis on the story of Prophet Yaḥyā through Qur'anic narratives. It also investigates the classical exegetical approach to such a comparative reading (isrā'īliyyāt, biblical materials) and a modern tendency of direct citations from the Bible. Relying on the framework of comparative theology, considered as "welcoming wisdom wherever it exists" and "faith seeking understanding" in light of truth seen deeply in other religious tradition, such mutual close readings and interactions across religious traditions could be a good model for the Muslim world, instead of a fully rejectionist fundamentalist discourse against other traditions. Such a pluralist approach emphasizes a global raising of awareness and mutual understanding. [ABSTRACT FROM AUTHOR]

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

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

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza 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.)

Differences in understanding in this concept give rise to various kinds of differences among scholars. One of them is the debate about the existence of rhymes (saja’) in the Qur'an, and this is a very classic problem. This debate had already arisen in the middle of the fourth century hijri spearheaded by imam Abul Hasan Al Asy'ari then popularized by imam Al Baqilani and imam Ar Rummani. These three high priests flatly rejected the existence of rhymes in the Qur'an and preferred the term fâshilah or fâwashil. On the other hand, the pro-life in this matter, such as the mu'tazilah figures, remained adamant in defending their opinions and presenting arguments that he considered strong. Therefore, this paper tries to find common ground and tries to take a middle ground from these differences, because there are points of similarity in them so that it is very possible to combine and collaborate. Among the results of this study is that the term fâshilah is more common than the term rhyme (saja’). So the consequence is an opinion that chooses the term fâshilah for the naming of each end of the verse, indirectly acknowledging the existence of rhymes (saja’) in the Qur'an. Because the rhyme (saja’) itself is part of the fâshilah that is in the Qur'an.

This year marks the seven decades of the death of Игна́тий Юлиа́нович Крачко́вский, (1883-1951), Russian Orientalist and one of the translators of the Qur'an. His translation is one of the most famous translations of this holy book. This essay deals with Крачко́вский primarily as Arabist and Islamicist who published over 500 works, and one of the foremost names in Russian Oriental Studies. His studies of Arabic literature, both contemporary and classical, as well as Arabic history and geography served Крачко́вский as a background for his translation of the Qur'an done at the end of his life. His famous translation was published posthumously, in 1963. The edition was supported by the Russian Academy of sciences in Moscow.

Purpose – This paper aims to investigate seven prominent translations of the Qur'anic verb-noun collocations into English (Pickthall, 1930; AL-Hilali and Khan, 1977; Ali, 1934; Arberry, 1955; Shakir, 1999; Sarwar, 1981; Saheeh International, 1997) to unfold their renditions of the style and meaning of such Qur'anic verb-noun collocation into English. Design/methodology/approach – The study follows a corpus-based research in a sense that the study is conducted on seven translations of the Noble Qur'an that have been taken form The Qur'anic Arabic Corpus, using linguistic and exegetical analyses. Based on Reiss’ model of text analysis (2000), the author analyses the intralinguistic and extralinguistic features of the Qur'anic verb-noun collocations. Findings – Findings reveal that linguistic and exegetical analyses are perquisites for adequate rendition, which prevent deviation in meaning and translation loss. It is also found that Qur'anic collocations use unique literary techniques and devices, which hinder their natural and adequate renditions into English. Originality/value – The novelty of this study lies in studying the architectural design of the Qur'anic verb-noun collocations in terms of the unique selection of words and style. Such unique architectural design of such collocations creates monumental hindrances in their rendition into other languages, which have not been given due attention in translation studies.

Translating the Qur’an into other languages is an urgent task following the spread of Islam not only to Arabic-speaking countries but also all over the world including Indonesia. The purpose of this article is to examine the process of the Qur’anic translation in the Sundanese Qur’anic translation and tafsir. This article investigates various preferred words choices by ulama in four Sundanese Translation and Tafsir namely: Qur’an Miwah Terjemah Dina Basa Sunda (QMTDBS, hereafter) published by the team members of West Java Ministry of Religious Affairs in 2005; 2) Tafsir Al Qur’an Basa Sunda (TQBS, hereafter), also published by West Java Ministry of Religious Affairs in 1981, 3) Tafsir Ayat Suci Lenyepaneun (TASL, hereafter); and 4) Roudhatul Irfan (RI, hereafter) written by K.H. Ahmad Sanoesi. Special attention is directed to investigating three aspects namely: 1) The procedure of using plural forms; 2) The usage of language levels; and 3) The preference of word choices for the translation of the same Arabic word. This research employs a qualitative method with content analysis of the text of Sundanese tafsir from different eras to accommodate the use of the Sundanese language in the changing society. The philological analysis also utilizes to scrutinize different word–by–word translations in these three texts. This research shows that: (1) There are differences in using plural forms from the source language into the targeted language in these Sundanese tafsir. For QMTDBS, they mostly eschewed the plural structure systematized in the Sundanese language. To our analysis, the shifting usage of the first aspect (1-plural) related to formulating the simple translation (uncomplicated) by eliminating one of the plural forms. The second aspect (2- language level) from coarse/refined to more refine language is associated with the changing society in Sundanese. The Qur’an which is positioned as sacred text represented high society and therefore uses more refined language. The third category (3) of various dictions usage is connected to territorial and context conventions which certainly influence the meaning-making of the translation process. Some Sundanese-translated words may not represent the equivalent meaning of the source language and it becomes one of the limitations in the translation process.

The relationship between revelation and Prophethood is the essence of the Qur'an studies, but this theme has yet to receive serious attention from the Qur'an and commentary studies. This article reviews the concept of revelation and prophecy from a critical perspective. As a holy book considered sacred, the Qur'an faces rational challenges that need to be responded to scientifically. This study uses a qualitative method with a literature study approach. The researcher collects various literature related to the research theme, then analyzes it critically. The research findings show that the attitude of faith that believes in the truth of the Qur'an without being accompanied by scientific arguments does not make the sacredness of the Qur'an properly treated because every dimension of belief requires the support of scientific argumentation in the context of an increasingly advanced civilization. As a sacred text, The Qur'an must be reviewed critically to provide a scientific dimension, especially regarding the relationship between prophecy and revelation. The existence of the Prophet as the bearer of revelation has received challenges from some communities because humanity has difficulty balancing its physical and spiritual dimensions. Humans, as physical and spiritual beings, need a scientific and rational perspective in caring for faith, especially regarding the relationship between prophecy and revelation, which is part of the Islamic discourse that has taken place throughout the history of Muslim civilization.

The purpose of this study is to describe the socio-religious life in Kampung Laut, Cilacap, Central Java, which lives in harmony and harmony in the midst of the diversity of beliefs that exist in society. The development of the Kampung Laut community has socio-religious characteristics for the southern coastal community. The diversity of the religious population is not a cause that can cause conflict in the Kampung Laut community. Muslims and Christians live without interfering with the worship practices and rituals of followers of other religions. The focus of this study is to analyze the interaction between religious communities, especially between Christians and Muslims in Kampung Laut as the implementation of the teachings of the Bible and the Qur'an. The specification of this research is descriptive qualitative, which is stated by the respondents in writing or verbally as well as real behavior, which is studied and studied in its entirety. The data that has been obtained is processed using the Miles and Huberman model which includes data reduction, data presentation, and drawing conclusions or verification. Research shows that Christians apply the values in the Bible and so do Muslims apply the teachings of the Qur'an in social life. Then, the values of harmony that they carry out in life are in the Holy Scriptures such as the Bible and the Qur'an which create harmony in social life.

This paper deals with the subject of the higher purposes of governance in the Noble Qur'an and its role in consolidating the foundations of human rights away from the Western philosophy of human rights, by analyzing the concept of the purposes of the Qur'an, explaining it. Its importance, and to clarify the close link between purposes and human rights. honorable, and an outstanding contribution to honoring the human being and preserving his original rights, but she did not achieve her right from theorizing and rooting [ABSTRACT FROM AUTHOR]

To maintain a normal standard of life a human being needs to eat and drink. This is his natural right. As a matter of fact, Allah almighty has blessed human beings with countless foods and nutrients so that they may feed themselves. Allah has also determined necessary principles for consuming these blessings. Therefore, divine commands obliged a man to give his relatives, the poor, the traveler, the helpless their due right from divine blessings and for forbade him to waste them unnecessarily. Furthermore, Allah held hedonic consumption identical with the acts of Satan and described prodigals as “friends of devils” and “brothers of devils”. As there were people of excesses consumption in the communities of past our modern society in not exemption. Indeed, those who assume consumption as means of attaining happiness are constantly increasing due to encouraging consumption friendly advertisement. Inappropriate consumption puts many families into economic crisis. Thus, Allah has recommended to keep expenditure away from both extravagance and stinginess to prevent possible crises of not only individual but also social level. It would be wrong to limit the scope of consumption to eating and drinking alone. Beside eating and drinking, clothing, household appliances, daily used telephones and other technological devices, should be considered within the scope of consumption. It can be said that today's consumption market has gone far beyond what is necessary for the continuation and maintenance of normal life. Both national and international advertising agencies and fashion houses have a great deal of influence on this. We do read and see, in the written and visual media, confessions of certain people with tendency towards extravagant consumption who would not feel comfortable, or leave the shopping center, unless they spend all the money available to them. Squander, in other words, extravagance is not only the problem of the society we live in. It has also manifested itself at different rates in past societies. But today's extravagance has almost reached its peak. That’s why all religious scriptures, of past and today, contain warnings concerning negation and undesired possible consequences of wastefulness. Wannabe and imitation of others also have a great impact on consumption traits. It is an established fact that some people who have the luxury of overconsumption in society affect many people around them psychologically. For example, the holy Qur'ān, as much as it warned about extravagance, made mention of Qārun (Korah), an ultrarich resident of Ancient Egyptian society, and his majesty and splendor. Indeed, his wealth would be refered to, later on, as “the treasures of Qārun”. Qur’ān depits Qārun, the greatest supporter of Paharoh with all his wealth, as a person who would appear before society in most expensive and attractive cloths. Those who were fond of worldly life and dangle after luxurious lifestyle would look at him in immense envy and yearn to take his place. This Quranic depiction of wastefulness can be considered a vivid example of how individual ostentatiousness, splendor and majesty, luxurious and prosperous life affect many people psychologically. It can be easily argued that today's consumption mentality has changed drastically and reached more advanced dimensions. Goods and services have almost turned into objects of pleasure. Attaining the desired products, and trying them even for once, has begun to be seen, by consumers, as inseparable components of a happy-go-lucky and joyful life. This can be certainly evaluated as satisfying the hedonistic emotions and impulses rather than genuine needs of life. Examples of spending more than necessary can be witnessed in every layer of today’s society exceeding the income several times. Members of the society, rich of poor, young or old, all strives their best to reach every new technological product, whether they need it or not. The urge of a relatively high number of students, who would not be able to pursue their education without the contribution of their families, for technological products such as telephone, cameras and computers designed for businessmen is a due example in this context. Scenes of people staying overnight in front of shopping malls, that advertise a few products of low discount for a short period of time, waiting for hours on their feet and crushing each other to get in once the doors are open, are new the normal. This study elaborates on lexical and technical meanings of squander/extravagance. It detected areas such as eating-drinking, clothing and dress, weddings and ceremonies where it comes about. Furthermore, it highlights strategies to combat and control wasting disease and who can do it. [ABSTRACT FROM AUTHOR]

Copyright of Journal of The Iraqi University 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.)

In 1967 a well-known geology Professor at Tehran University, Dr Yadollah Sahabi, published a book entitled The Creation of Man. The main argument of his book was that the Qur’anic view of the creation of human beings is not incompatible with the modern understanding of the evolution of living organisms. Almost a year later, the most prominent Shi‘a exegete of the Qur’an in the twentieth century wrote a short rebuttal to the book. This was followed by a rejoinder. This paper explores the significance of the above exchanges and their impact on the relationship between science and theology in Iran [ABSTRACT FROM AUTHOR]

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

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences 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.)

The Qur’ān is a miracle book that has integrity in it self from different aspects. It is a revelation according to the needs of all humanity. When a word is addressed to different addressees at different times or when an article is written in different periods, it can be expected to change completely. However, the Qur’ān is the only book that can express the same truths in different ways without changing its line, even though the environment and the addressees have changed during twenty-three-year descent process. Al though it is downloaded at various time sand places, it is consistent as if it was downloaded at once. The best indication of this situation is that the verses and surahs are connected to each other in different ways and means and present a unity. The science of Munāsebāt al-Qur’ān is a science that proves this consistency of the Qur’ān by stablishing a context between verses and surahs. When the relation, which is a logical and consistent fact that the mind will accept when it is measured by the mind, is evaluated in the Qur’ān, it can be considered that some of the connections between the verses and the surahs should be included in this science. Our research is an effort to contribute to the science of relations and to look at the point of view of the Meccan Surahs, which can contribute to the holistic view that is more necessary to understand the Qur'an. In the article, the connection aspects of the Meccan surahs, how the verses are in harmony and the formation of the Qur’ānic integrity will be discussed. [ABSTRACT FROM AUTHOR]

The purpose of this study is to describe the socio-religious life in Kampung Laut, Cilacap, Central Java, which lives in harmony in the midst of the diversity of beliefs that exist in society. The development of the Kampung Laut community has socio-religious characteristics for the southern coastal community. The diversity of the religious population is not a cause that can cause conflict in the Kampung Laut community. Muslims and Christians live without interfering with the worship practices and rituals of followers of other religions. The focus of this study is to analyze the interaction between religious communities, especially between Christians and Muslims in Kampung Laut as the implementation of the teachings of the Bible and the Qur'an. The specification of this research is descriptive qualitative, which is stated by the respondents in writing or verbally as well as real behavior, which is studied and studied in its entirety. The data that has been obtained is processed using the Miles and Huberman model which includes data reduction, data presentation, and drawing conclusions or verification. Research shows that Christians apply the values in the Bible and so do Muslims apply the teachings of the Qur'an in social life. Then, the values of harmony that they carry out in life are in the Holy Scriptures such as the Bible and the Qur'an which create harmony in social life. [ABSTRACT FROM AUTHOR]

The most fundamental source for a comprehensive understanding of the Qur'an is the Qur'an itself, as well as the environment in which its first interlocutors are located, the acceptances, beliefs and knowledge of the dominant culture of the society are among the elements that contribute to the understanding of the Qur'an. Knowing the Qur'an's process well will be useful both in ensuring that the Qur'an is understood and in increasing the accuracy of the interpretations to be made about the Qur'an. The Qur'an's spiritual environment and the process of revelation have been made the subject of the revelation of the verses by the divine will, taking into account the conditions in which humanity finds itself. Revelation in a sense; It is alien to reality and the dynamics of life and has taken place as a dynamic subject in life itself without being outside of it. In this context, revelation has tried to regulate the understandings of faith, worship, justice and law by focusing on the defective aspects of the society to which it is downloaded that do not comply with its own standards. On this occasion, the revelation, which develops and becomes active together with the society, is a new way in the lives and cultures of its interlocutors. Although there are different aspects of the life dynamics, tribal and belief systems of the ignorant period, the dominant element in all of them is "ignorant quality." Since the Qur'an is revealed in this mediocrity, each of its verses corresponds to a field in which a practice or life that is current in this period is either corrected, rejected, or approved and reinforced. In terms of faith rituals, social life and family life, the Qur'an has chosen the path of correction of those who bear a trace of the prophets, while completely rejecting practices such as shirk etc. The purpose of the Qur'an is to intervene in the field that does not go its way and to bring the wrong course that has become the cultural elements of the society closer to the acceptances of Allah Ta'ala with its own directives. In fact, the Qur'an itself is nothing but divine directives. From this point of view, there is a need to know the current situation for the verse-environment- process relationship and interpretation to be made with the correct information about the operation and course of the area that the Qur'an wants to put on track in line with the divine commands. While one aspect of the approach of the masses to revelation at the point of acceptance and rejection is related to irritability, the other aspect is the responsibility and moral behavior that the Qur'an will impose on them. The limitless and almost unregulated environment of desert life in their lives has caused various difficulties in their relations with the Qur'an. Knowing this process well will contribute to both more accurate results in understanding and interpreting the Qur'an and opening new horizons in the face of new situations. However, in the course of history, with the change of circumstances, various problems have arisen in the correct understanding of the Qur'an. Although various methods based on the Qur'an and Sunnah have been developed by Islamic scholars in solving these problems, the need to review the Qur'anic declarations by taking into account the needs of the current age has maintained its freshness in every age. Knowledge of revelation Mecca-Medina and its hinterland is needed to properly understand what the Qur'an wants to substitute for with knowledge of traditions, customs, wars and values. Rather than the conceptual definitions of this information, the relationship of the environment with revelation is the issue we want to focus on. In this study, the basic dynamics of the scientific environment, especially the Qur'an's process and environment, gradualism, ignorance and legal understandings were examined. The basic issues that lead to the descent of the verses in the process of Navigation were evaluated on a sociological and psychological basis. In addition, some approaches that can be a clue to the question "What should be the historical approach that will contribute to the correct understanding of the Qur'an's declarations in today's conditions?" have been mentioned. [ABSTRACT FROM AUTHOR]

Historical sources written in the Ottoman period reflect the necessary information about the economic, social, moral and religious aspects of the period. In these works, it is possible to see the religious understanding of the society and scholars of the period in which they were written. Because these works both convey historical information and reflect the social and religious structures of their period. Some Ottoman historians use verses and traditions (ahādith) to strengthen them with a religious basis while describing the events. In this study, the Qur'ānic verses that some Ottoman historians used in their works, at variance with the environment of revelation, and the interpretations that some commentators brought to these verses are given. When the lives of Ottoman historians are examined, it is seen that they have something to say about every subject, especially religion and history. Ottoman historians skillfully used the verses of the Qur'ān and traditions (ahādith) in the events they narrated in their works, and sometimes they took the whole verse or sometimes a part of it. The authors revealed different meanings and interpretations from the meaning of the verse in the context of its revelation, and they repeated the same verses from time to time. The historians reported the events in an objective way, avoiding prejudices. In general, commentators have taken into account the environment of revelation while interpreting the verses. Ottoman historians, on the other hand, used the verses according to the flow of events. For this reason, it has been seen that some verses are used differently from the revelation environment. The works of Ottoman historians, who included the verses of the Qur'ān in their works, were examined, and the verses used in a different sense from the revelation environment were determined. As a result of this determination, the message they wanted to give and the interpretation of some commentators on the same verse were compared. In the study, the text of the Ottoman historians about the event in which the verse takes place is given as an abstract, the commentators' interpretation of the verse is mentioned and an evaluation at the end is made. [ABSTRACT FROM AUTHOR]

In this study, Hafız Ali Rıza Sağman's life, understanding of the Qur'an, his views on the Turkish translation of the Qur'an and the translation of the Qur'an he wrote are examined. Sağman (d. 1964) is one of the people who carried out the Turkish Quran project in mosques in the early years of the Republic. Until his death, he was constantly busy in this field by expressing his opinion on the translation of the Qur'an and writing works. His views and works are important as they will give some idea about the translation of the Qur'an into Turkish and the situation of the translation during his lifetime. The study consists of two parts: the first is about Sağman's understanding of the Qur'an and his ideas about translation, and the second is about his translation work. The first part is based on a booklet written by Sağman and his article and the translation he wrote. From the information, ideas and evaluations he presented in these studies, it is seen that he did not find it appropriate to translate the Qur'an into Turkish just for the sake of understanding, regardless of the subtleties of the wording, and expressed his opinion that the translation of the Qur'an is only possible in terms of meaning. It is understood that he made readings by thinking of the Qur'an as if it were addressed to him. In the second part of the study, Sağman's translation is discussed in terms of form and content. In accordance with these reviews, it is possible to say the following: It is understood that Sağman's priority is for readers to understand the Qur'an. For this reason, Sağman, on the one hand, tried to stick to the text of the Qur'an in its translation, on the other hand, tried to translate the Qur'anic expressions into Turkish, to use the expressive power of Turkish, and used parenthetical sentences to make the text understandable and clear. On the other hand, there are some errors and omissions in its translation. [ABSTRACT FROM AUTHOR]

The beginning of social relations between individuals dates back to ancient times. Social relations naturally brought some social differences with them. Because each individual's mental faculties, self-confidence, entrepreneurial spirit in the economic context and the ability to communicate with people are not the same. It is possible to say that this social difference has caused the group that has come to the forefront over time to see itself in a different and superior status. The group, which describes itself as a bourgeois and nobleman, either took over the administration of the country itself or intervened from the outside. So, this group influenced and controlled other people over time. They tried to direct all their values, almost down to the freedom of belief of the subgroup. The Qur'an describes this group, which sees itself as irresponsible and above the society, as “mele/leaders” and “mutrafin/the rich”. These circles, which have almost the same qualities and support each other in all matters, were the first to react to the prophets who tried to liberate people in terms of faith and to provide justice in the society in social terms. Not only did they oppose the prophets, they also provoked other people. Therefore, there has been a barricade in front of a revelation-oriented life in society. In this study, the comments and analyzes about “mele’/leaders” and “mutrafin/the rich” in his commentary named in general, the views of some other commentators were discussed. [ABSTRACT FROM AUTHOR]

Copyright of Journal of The Iraqi University 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.)

The Qur’an is the holy book of Muslims that was revealed using Arabic, which is very clear and clear. To understand the Qur’an well, of course one must master the Arabic language well. Without it the Qur’an would not be able to be understood. The Qur’an which is summarized in it about monotheism, shari'ah, morals, and so on has various ways of conveying meaning called the Qur’anic language style, one of which is majaz. The existence of the majaz approach in conveying meaning through the interpretation of the Qur’an has various types, stages of emergence and development, and no less important are the problems and controversies of majaz in the interpretation of the Quran which will be discussed in this paper. This research ia an analytical descriptive study. The conclusion of this study is the majaz approach in interpretation of the Qur’an is worthy of attention given because the many divions of majaz and the relationship between the true meaning (the meaning of haqiqi) and the untrue meaning (the meaning of majazi).

The goal to achieve in this study is: to get to know the problems faced by people in the field of brotherhood commonly known as Ukhuwah Islamiyyah. Metode yang digunakan adalah kualitatif dengan teknik meneliti dari ayat-ayat yang tercantum di dalam Al-Qur’an dan dari kitab tafsirnya yang berkaitan dengan Ukhuwwah Islamiyyah. This research quotes from several books of interpretation in general and more specifically taken from the tafsir book of Taisirul Karim Ar- Rahman fii Tafsir Kalamil Mannan by Imam Abdurrahman Bin Nashir Bin Abdirrahman As-Sa'di. Based on the results of the research, from the disputes that will occur in the community by understanding the promises of Allah Subhanahu Wa Ta'ala and the warnings of Allah Subhanahu Wa Ta'ala that have been mentioned in the Qur'an, and from the stories mentioned in the Qur'an, which of course Ukhuwwah Islamiyyah should be realized in the life of society in general and among Muslims in particular. It should be realized from the point of view of how to make peace in everyday life with good morals, and how to speak words with commendable morals.

The purpose of this study is to analyze the historical record and participation and contribution of qur'aniyah madrassas that exist in the second year of hijri. This research uses analytical descriptive methods by referring to and analyzing data from key sources directly related to the theme. As for the results of this study, there are at least five large madrassas that are central to the birth of qira'at expert priests as well as having an important role in the spread of qira'at science to various parts of the world. The first is the Kufiyah Madrasah in Kufa City which has the most qiraat experts, numbering one hundred and sixty-five of them there are Imam Ashim, Hamzah, Al Kisai, and Al A'masy. The second is the Bashriyah Madrassa in Basrah City with a number of qira'at experts seventy-nine, one of whom is Imam Abu 'Amr. The three Madaniyah Madrassas in the city of Madinah Al-Munawwarah whose number of qira'at experts reached fifty one of them was Imam Nafi. The fourth is the Makkiyah Madrassa in Mecca, the qira'at experts who settled here numbered forty-one. The fifth is the Shamiyah Madrassa in the Sham region which has forty-three qira'at members.