Search

This research paper deals with “The Impact of the Conditional Style Denotation on the Context Formation in the Debt Verse—Surah al-Baqara 282”. The significance of this study arises from the reasons for choosing it which are based on: first, demonstrating the effect of the conditional style patterns in constructing the denotation of the debt verse context, keeping in mind the diversity of the conditional style, i.e. direct or indirect, and the immediate connection of the debt issue with the life of the individual and the society; second, showing the achieved impact of the conditional style on the structures of this verse and its denotations and the consequently implied legislative provisions that regulate the life of the Muslim society. The paper is divided into three sections of two parts each and a conclusion. The first section discusses the syntactic and semantic functions of the conditional style and the value of the debt verse in the context of its surah, focusing on the denotation of the verse’s internal structure within the framework of its relationship with the general context of the surah. The second section explores the effect of the direct conditional style in the construction of the verse’s context denotation, especially the effect of the two if devices, itha and en, in the denotative construction of this context. The third section explains the contextual effect of the indirect conditional style in the construction of the verse’s context denotation, especially those patterns which are based on request to construct the condition denotation in the context of the verse in question. The most important findings of the paper can be summarized in the following three points: • The conditional style with its variant patterns fits semantically in the context of the general meaning of the debt verse (Surah al-Baqarah 282) which makes it denotatively very miraculous. • The semantic integration between the patterns of the conditional style created a semantic harmony within the context of the debt verse (Surah al-Baqarah 282) which helps to communicate the legislative semantic purpose to the addressees. • The intense presence of the conditional style denotation in the structural context of the debt verse (Surah al-Baqarah 282) came to serve the basic goal for which its context was built. This is integrated with the reciprocal serving of the structures connotations that serve the legislative purpose for which the Wise Lawgiver, Glory be to Him, revealed this verse. [ABSTRACT FROM AUTHOR]

Given that the important early Qur'ān commentator Muqātil b. Sulaymān al-Balkhī is criticized for not having mentioned the chain of narrators (isnād) behind his interpretations, the obvious question is: who and/or what were his sources? Although no unequivocal answer can be offered, it is proposed in this article that Muqātil may in some instances have drawn on Midrashic sources with which he was familiar. Six examples that suggest the possible validity of this hypothesis are given. [ABSTRACT FROM AUTHOR]

This paper uses data from a novel household survey from the northernmost region of Senegal, Saint-Louis, in order to jointly analyse enrolment in formal and Koranic schools. The data-set includes detailed information on the education and current enrolment status of all household members. In the sample, 20% of children aged 6–14 are not enrolled in any type of school, while the majority (43%) are enrolled in both a formal and a Koranic school. Multinomial logit techniques are employed to jointly analyse enrolment in formal and Koranic schools. Specifically, these models allow for the possibility that a child combines formal and Koranic schooling. Results indicate that younger children and boys seem to favour Koranic schools, while older children and girls are more likely to attend a formal school. These results contribute towards explaining gender equality in Senegalese primary education that stands in sharp contrast to a general disadvantage of girls in other West African countries. [ABSTRACT FROM PUBLISHER]

Modern naẓm approaches to the Qur'an ask for a detailed study of the interpretive methodologies and assumptions that function behind them. In order to understand such structural approaches, the present article offers a focused study of two important suras of the Qur'an (Q. 107 and Q. 108), involving some polysemous words, in the Urdu tafsīr of Amīn Aḥsan Iṣlāḥī (d. 1997), Tadabbur-i Qur'ān. Iṣlāḥī's theory of naẓm has gained considerable attention in the academy and is worthy of investigating from new perspectives. It is built on a holistic and unified system of connections within a sura and between suras. The paper aims to investigate the mechanism through which Iṣlāḥī identifies naẓm, and examine its relationship with specific meaning and historical context of a sura. It argues that Iṣlāḥī's concept of naẓm, which he presents as an internal feature of the Qur'an, seems to be based on and shaped by a specific view of the life of Prophet Muḥammad. It appears that non-linguistic factors play a pivotal role in his theory of naẓm. Therefore, in order to fully comprehend his system of linkages in the Qur'anic discourses, there is a need to further investigate how he understands the biography of the Prophet and the early Islamic history in comparison to other exegetes and historians, and how he approaches the question of the authenticity of our knowledge about the details of Muhammad. [ABSTRACT FROM AUTHOR]

Numerous supportive affirmations from non-Muslim scholars appeal to a great number of Muslims who endeavor to validate the Qur'ān's sanctity as well as inimitability. This essay investigates the motives behind why various westerners or Europeans discuss the Qur'ān and Islam in such supportive manner, and how Muslims have interpreted those comments. [ABSTRACT FROM AUTHOR]

تناولت الدراسة الجهود الكبيرة التي بذلها القرّاء والمحدثون في تحديد المصطلحات العلمية التي تتعلق بعلميهما، وبينت أن هذه المصطلحات جاءت لتلبي الحاجة الفعلية لكل علم، وأنها تطورت على مر الزمن، واستقر الأمربها على دلالات محددة في العصور المتأخرة.وأظهرت الدراسة أن أسباب نشأة هذه المصطلحات والغاية التي يرومها كل فريق منها متطابقة، وأن المصطلحات المتشابهة بين العلمين اتفقت في اسم المصطلح ودلالته تارة واختلفت أخرى، مع أ، كثيراً من العلماء شارك في العلمين معاً مما أكد أن العلماء في كل علم يسيرون في فلك مقتضياته، لا العكس.كما توصل البحث لمجموعة من النتائج، منها:أن أنواع القراءات القرآبية والمصطلحات الحديثية لم تأت متطابقة؛ فالمقاصد في العلمين مختلفة، فالقرآن الكريم - علىتناولت الدراسة الجهود الكبيرة التي بذلها القرّاء والمحدثون في تحديد المصطلحات العلمية التي تتعلق بعلميهما، وبينت أن هذه المصطلحات جاءت لتلبي الحاجة الفعلية لكل علم، وأنها تطورت على مر الزمن، واستقر الأمربها على دلالات محددة في العصور المتأخرة.وأظهرت الدراسة أن أسباب نشأة هذه المصطلحات والغاية التي يرومها كل فريق منها متطابقة، وأن المصطلحات المتشابهة بين العلمين اتفقت في اسم المصطلح ودلالته تارة واختلفت أخرى، مع أن، كثيراً من العلماء شارك في العلمين معاً مما أكد أن العلماء في كل علم يسيرون في فلك مقتضياته، لا العكس.كما توصل البحث لمجموعة من النتائج، منها:أن أنواع القراءات القرآبية والمصطلحات الحديثية لم تأت متطابقة؛ فالمقاصد في العلمين مختلفة، فالقرآن الكريم - على كبر حجمه - نص واحد، جاز نقله على أحرف سبعة، توسعة للأمة في العصر الأول، وبقي منها ما طابق العرضة الأخيرة واحتمله رسم المصحف العثمابي الذي أجمعت عليه الأمة، وقام بهذه امهمة نَقَلَةُ اختصوابه، واشتهروا بذلك.أما الحديث الشريف: فنصوصه متعددة، رواها رواة لايحصون كثرة، وتفرد بعضهم عن بعض، وشذ آخرون، وبهذا تشكل لكل فريق عُرف علمي خاص بهوتبين- بعد البحث- جل الأنواع تشابهت في العلمين من حيث العموم، وتباينت في نوع الشاذ مع أن الأصل اللغري واحد. كما تأثير العلمان بمصطلحات اشتهرت عند متأخري علماء علم ثالث هو: علم الأصول، فقد تأثير المتأخرون من الفريقين بتعريفهم للمتواتر، وانعكس هذا- بكثرة - علي اشتراط القرّاء التواتر لصحة القراءة القرآنية.كبر حجمه - نص واحد، جاز نقله على أحرف سبعة، توسعة للأمة في العصر الأول، وبقي منها ما طابق العرضة الأخيرة واحتمله رسم المصحف العثمابي الذي أجمعت عليه الأمة، وقام بهذه امهمة نَقَلَةُ اختصوابه، واشتهروا بذلك.أما الحديث الشريف: فنصوصه متعددة، رواها رواة لايحصون كثرة، وتفرد بعضهم عن بعض، وشذ آخرون، وبهذا تشكل لكل فريق عُرف علمي خاص بهوتبين- بعد البحث- جل الأنواع تشابهت في العلمين من حيث العموم، وتباينت في نوع الشاذ مع أن الأصل اللغري واحد. كما تأثير العلمان بمصطلحات اشتهرت عند متأخري علماء علم ثالث هو: علم الأصول، فقد تأثير المتأخرون من الفريقين بتعريفهم للمتواتر، وانعكس هذا- بكثرة - علي اشتراط القرّاء التواتر لصحة القراءة القرآنية. [ABSTRACT FROM AUTHOR]

Ulum al-Qur'an is one of the earliest knowledge known among Muslims. It comprises of various essences of important sciences which help to improve the comprehension of verses in al-Qur'an. Among those sciences are pertaining to Nasikh Mansukh, Asbab Nuzul, Nuzul al-Qur'an, Makki and Madani verses and others. However recently, there is a tendency among the Liberal Muslims to use Hermeneutic for Quranic Interpretation and criticizing Ulum al-Qur'an. Hermeneutic is a science of interpreting the Bible which contains rules and law to complement interpretation. Therefore, it is the aim of this paper to discuss those criticisms which promote al-Qur'an as a mere product of culture but not as the pure words of God. This study applies the contents analysis on several of the Muslim Liberal works related to the Quranic Interpretation and Ulum al-Qur'an. The indings of this study show that those works have negative impact that can undermine the credibility of the knowledge of Quranic exegesis as well as to lower down the Islamic knowledges as a whole. [ABSTRACT FROM AUTHOR]

The Prophet dubbed Sūrat Yā Sīn the 'core of the Qur'an'. This article attempts to explain the reasons for this. It highlights the central theme of the sura, the resurrection of the dead: Yā Sīn provides the longest presentation of this subject in one single sura, dealing with all the arguments the disbelievers bring up against it. Contrary to the opinions of some scholars, the structure of this sura, seen in the succession of its well-connected parts, with additional consolidation from a web of recurring expressions, is shown to be completely coherent. The article elucidates some of the stylistic features of the sura and ends with an account of the special significance of Sūrat Yā Sīn for Muslim believers, individually and collectively, throughout the world. [ABSTRACT FROM AUTHOR]

Foundations of the Research: Hasan Basri Çantay was one of the pioneers of the national struggle through the War of Independence in Balıkesir. His Work: "The Quran and its Translation" which he had written in the early years of the Turkish Republic forms the basis of this research. Objective of the Research: The aim of this article is to determine the position and value of Hasan Basri Çantay's translation of the Holy Qur'an within translations of Qur'an in the early years of the Republic. Data Resources: Data sources are translations and commentaries of the Holy Qur'an; studies concerning with the period of Republic; thesis, articles and works on Hasan Basri Çantay's works and his books. Main Discussion: Hasan Basri Çantay's "The Quran and its Holy Translation" forms the main discussion topic of this research which he wrote this translation in the early years of the Turkish Republic when it had been written a lot of Turkish translation of the Holy Quran. Results: Hasan Basri Çantay was a multi-faceted intellectual self-taught scholar. His translation is an original work in terms of translation technique, language style and sources among a lot of Turkish translation of the Holy Quran done in the early years of the Turkish Republic. [ABSTRACT FROM AUTHOR]

In this article, the author focuses on Islamic research and discusses the views of several non-Muslim scholars who are also known as orientalists including I. Goldziher, Jane Dammen McAuliffe and Walter H. Wagner. It informs that these scholars have worked on different aspects of the Qur'ãn and discusses the importance of Western scholars' statements concerning the Islam.

The role and significance of honourable companions in spreading Islam is great and significant. That is exactly why they have had a special place for all generations of Muslims. From the very arrival of Islam to this area, Muslims have showed great respect for the most honourable and chosen generation of Muslims. I have supported that relation towards honourable companions with Qur'anic verses and authentical hadiths of the Prophet (s.a.w.s.), with the aim for that practice of respect to last and to dismiss attempts of some fractions and sects to shatter that attitude. One of important issues which is very common today is a relation of companions towards Ahl al-Bayt and vice versa. This paper is an attempt to present their true relation. The relation was based on Islamic brotherhood and on special respect for the family and descendents of the Prophet (s.a.w.s.). That is clearly seen in Qur'anic verses and numerous hadiths. Also, I have mentioned historical facts that confirm a proper relationship of companions towards Ahl al-Bayt and vice versa, like having the same names and similar to that. I hope that this humble paper will be a contribution to affirmation of culture of Ahl al-Bayt and companions that Muslims greatly need today in order to put aside many disagreements and misunderstandings which result in disunity and weakening of the Muslim ummah. [ABSTRACT FROM AUTHOR]

Muslims scholars often argue that ijtihād is the only intellectual process that Islamic law knows, and that taqlīd is an intruder process that has no legitimacy. However, although ijtihād remains the primary judiciary approach, taqlīd seems to be the secondary one. The main Islamic law sources, the Qur'an and the Sunnah, introduce taqlīd as an Islamic intellectual process that versus ijtihād. Further, the strict qualifications to be a mouthed justify the emergence of taqlīd to fill in gaps when ijtihād is not workable. Otherwise, it will be an undue burden to require everyone to be a mujtahid. In this regard, I attempt to expound taqlīd in its judicial aspect as the secondary Islamic judicial approach in an attempt to apply its concept on the proper Islamic judge. [ABSTRACT FROM AUTHOR]

Tabari whose contribution to exegesis is highly valuable is same time the owner of the book titled tarih al-Rusul wa'l-Muluk. He studied in this work the history of the humanity from the creation of the world up to his time. He sometimes referred The Quranic verses. So these verses had been mentioned according to their relation with time and place. This provided their understanding in better way. Our aim in this study is to collect the narrations about the exegesis in this book and expose his contribution to the exegesis. [ABSTRACT FROM AUTHOR]

The foundational work of Ḥurūfī doctrine, the Jāwdān-nāma (‘Eternal Book’) of Faḍlallāh Astarābādī (d. 796/1394), is often described as a Qur'an commentary. More specifically, a rich stock of Qur'anic ayas and images, often accompanied by references to the Biblical Old and New Testaments, constitutes the very language chosen by the author of the Jāwdān-nāma in order to express his teaching. This syncretistic approach is one of the most interesting particularities of the Jāwdān-nāma. This article sees to explore how the Jāwdān-nāma uses a number of symbols from the Moses story, such as the Tent of Meeting, Mount Sinai, the Broken Tablets of Law, the Rod of Moses, the Parting of the Waters and the Burning Bush, so as to demonstrate the ways in which the interpretation of the Moses story in the Jāwdān-nāma can be seen as an example of the assimilation of the Qur'anic text in the milieu of late medieval Iranian ‘heterodox’ movements. [ABSTRACT FROM AUTHOR]

The opening aya of Q. 35 ( Sūrat al-Malāʾika or Sūrat al-Fāṭir) is one of only a few which describe the relationships between God, humans and angels: it attests to the creative power of God and describes the angels as winged messengers, the only aya in which angels are portrayed in this way. However, two of the most important words in this aya are often passed over without comment or consideration by modern translators and commentators alike: malak ( malāʾika) and fāṭir, which are usually given the translations ‘angel’ or ‘messenger’ and ‘Creator’ respectively. The precise meanings of malak and fāṭir are not the only difficulties in this aya that appear to have posed problems. The three distributive adjectives found in the aya ( mathnā, thulāth and rubāʿ) tend in modern translations to be given interpretations not found in the classical exegeses of the aya. This article will discuss the implications of the various different interpretations of these five terms, and explore whether they are best translated following the modern translators or the classical exegetes. [ABSTRACT FROM AUTHOR]

In this article the author aims to present evidence of the extent to which Abū ʿAmr and al-Kisāʾī conformed to the grammatical traditions of their respective Basran and Kufan schools in terms of the Qur'anic qirāʾāt. Within this context, the primary concern of this study revolves around the evident disagreements between them in their readings. The article identifies the specific differences which distinguish the reading of both figures, and discusses the stance of the leading Basrans or Kufans with regards to their acceptance or rejection of either of these two readings. Thus, this paper is an investigation of selected samples as a means of viewing the extent to which the qiraʾāt of these two authors correspond with their grammatical views. [ABSTRACT FROM AUTHOR]

Assesses Koranic scholar Elijah Muhammad's knowledge and understanding of Islam and Quran. Description of Elijah Muhammad's reputation in the United States; Examination of his popular writings about Quran; Primary source of his knowledge of Islam and Quran; Contributions to the shaping of African American Muslims' understanding of the Quran.