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This paper examines the macrostructural shift from verse to paragraph structure in English translations of the Qur'an, focusing on the transition from a running-text format to paragraph divisions. It addresses the Qur'an's unique linguistic and structural complexities and evaluates the impact of this shift on the fidelity to the source text and preservation of meaning. The paper also explores how this approach affects cross-cultural understanding and religious interpretation, assessing whether a paragraph format can adequately retain the original functions and meanings of Qur'anic suras in English. By analysing the strategies modern Qur'an translators use, the study demonstrates that the shift from verse to paragraph is a non-obligatory macrostructural change, reflecting considerations of the translator's objectives and the target audience's cultural and linguistic context. This shift is a deliberate choice, not dictated by language, but by the translator's goals of accessibility and skopos in the target text. [ABSTRACT FROM AUTHOR]

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.

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.)

This study focuses on the growing global debate about human rights and the role of religion, particularly Islam, in shaping these concepts. The research aims to analyze the Quran's perspective on human rights, identifying fundamental principles that affirm universal values such as justice, Freedom, and equality. This study employs a qualitative method with a textual analysis approach to relevant Quranic verses. The findings reveal that the Quran explicitly recognizes fundamental human rights, including the right to life, Freedom of religion, and protection from oppression. The discussion also highlights that a comprehensive and contextual interpretation of the Quranic verses is necessary to understand the Islamic perspective on human rights in the modern context. The study concludes that the Quran provides a solid ethical and moral foundation for human rights, but its application depends on proper interpretation by Muslim communities worldwide. The research suggests the need for further dialogue between religious traditions and international law to support the global protection of human rights. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Economic & Social Research / ESAM Ekonomik ve Sosyal Araştırmalar Dergisi is the property of Ekonomik ve Sosyal Arastirmalar Merkezi (Journal of Economic & Social Research) 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 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.)

This research talked - about the concept of atheism in the Qur’anic context, ways to respond to it, and mentioned its causes, through two aspects: First: a Qur’anic theory. Second: a contemporary scientific one bearing a late chronological character. The questions of this research are: What is the concept of atheism, and What is the difference between the past concept and the contemporary concept? What are the images of atheism in the Qur’an that explain its concept? What is the Quranic approach in responding to atheists? What are the causes of atheism, and what are the ways to disprove it in light of the Holy Qur’an? What is its danger and what are its effects? The research is based on the original transmitted method that depends on collecting correct information from its original sources, as well as the analytical method and the deductive method. The objectives of this research are: Highlighting the concept of atheism, identifying its forms and causes, knowing the ways in which the Qur’an abolishes it, knowing some of the features of atheism in the modern era, and shedding light on its effects . One of the most important results of this research is that behind pushing people to atheism in the present era are motives and ambitions that are not limited to being religious, but may be economic, political and greedy motives, and that modern technology and means of communication may be used as effective weapons for those motives. [ABSTRACT FROM AUTHOR]

The rapid development of biotechnology and its presence in the various spheres of human social life brings new issues every day to different fields of science. Using a descriptive-analytical method, this research aims to answer the questions, "How is the embryonic life and when is the beginning of the soul, regarding the Qur'ān and Shiite Hadith?" and "Is determining the exact time of breathing soul in the fetus an intentional obligation or is it associated with symptoms that can be seen with the development of the fetus?" According to the Qur'ān and narratives, the embryo, a few days before the implantation stage, has vegetative life, not plant and human life. The embryonic cell, during the period when the physical creation of the fetus in the womb is not complete, does not have a human life. So it is not an actual human being. Then, the state in which the spirit is blown into the fetus starts with the movement of the fetus into the mother's body and is considered alive human. This honored soul (al-nafs al-muhtaramah) refers to a stage of embryonic development in which the human soul is blown up (wulūj). Additionally, acceptance of a specific time for breathing the soul is not an intentional obligation (ta'abbud) and is an unchangeable matter, but the birth of the soul does not have a specific and definite time, such as the end of four months, etc. Also, the diagnosis of this natural phenomenon will be based on its natural symptoms, which may be before or after the age of four months or may be realized at different times in different cases and living conditions. [ABSTRACT FROM AUTHOR]

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]

The Holy Qur’an was and still is a source for investigators and researchers. It is a book full of precise and profound sciences and concepts that never end no matter how deeply we delve into it. The Holy Qur’an has surpassed all heavenly books with its style, organization, sciences and miracles. When reciting the Holy Qur’an and contemplating its verses, we find it repeatedly calling us to contemplation. And contemplation, and one of the reasons for this call is to find the deep and sublime meanings stored in this noble book. One of the most important matters that occupied the minds of scholars and investigators is education, its characteristics, and its methods. When we find the Holy Qur’an addressing these topics, it is better for us to go to it and ask it to provide us with these teachings. The specificity stored lies in the characteristics of the educational approach that the Holy Qur’an addresses and The methods of education that he mentions, in that this book is the word of God Almighty, protected from error and revealed to the heart of the Final Prophet (PBUH) to be a book of guidance for all humanity, and for this reason the educational teachings taken from the Holy Qur’an are the clear path and the enlightening lamp for all investigators in this field. Hence this research came under the title ((Characteristics of the educational approach in the Qur’an and the mechanisms for achieving it through an analytical and interpretive study)) to include, after clarifying its linguistic and terminological keys, an explanation of the characteristics of this approach through the study of Qur’anic verses, and among these characteristics are: The attribute of the divine source and destiny, universality, comprehensiveness, stability, immutability and change, and equality and balance that characterize this divine approach to building man and society As for the methods to achieve this approach, they are according to extrapolation of the noble verses; The method of role models, preaching and guidance, the story, similarities and analogues of educational ideals, the exploitation of accidents, the creation of habits and values in the psyche of the educated, reward and punishment, and the systematic investment of everything that is suitable for beneficial education. All of this is achieved through various methods, such as the method of leniency and gentleness, the method of enticement and intimidation, and other methods that achieve the goals of the educational curriculum in the Holy Qur’an . [ABSTRACT FROM AUTHOR]

The Qur'an came down from on high to inspire the entire humanity to find the right way of life, to serve as self-evident proofs that it was from Allah, and to act as a criterion to differentiate between the right and the wrong1. It is then quite natural for every human being to understand the message of the Qur'an. Muslim scholars have played their role to facilitate this task to access to the Qur'an's messages. As it appears, the great Muslim scholars did not pinpointedly outline the principles/methodology/rules of Qur'anic interpretation. Practically, they devoted their efforts to interpret the Qur'an through the Qur'an, Sunnah of the Last Prophet (s.a.w.), views of the Companions and their Disciples, historical backgrounds, and linguistic dimensions of classical Arabic. These ways represent sources of interpretation of the Qur'an rather than methodology of interpretation of the Qur'an. Merely using sources to understand the Qur'an does not necessarily indicate to how to use the sources. The present paper represents a humble attempt to identify and explain new rules/methodology/principles to interpret the Qur'an. The methodology applied to this task is critical analysis. The conclusion reached is that application of new proposed methodology makes the task to interpret the Qur'an easy. [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.

Man was created for the sake of survival, and therefore he attains advancement and a high level, as God Almighty made him a caliph (I will make you a caliph on earth), the caliph due to the capabilities he possesses that qualifies him over the rest of creation, as God said (and We honored the children of Adam), that honor due to the qualities and virtues bestowed upon him, and he deserves to be with them. A caliph is respected and honored because through him the lineage is preserved and honor is preserved. Therefore, God granted him the right to live life with dignity and freedom, and no one has the right to rob this creature dear to God of his dignity and freedom in life. Therefore, it is considered that taking any soul is the death of all human beings, and that keeping this soul alive is a life for all mankind (and whoever kills a soul for other than a soul, it is as if he had killed all mankind, and whoever saves a life, it is as if he had saved all mankind). Therefore, killing a human being is considered one of the most heinous crimes punishable by law, whether intentionally or accidentally. Accordingly, the taking of a human life falls under the afterlife punishment that God has warned against and promised its perpetrator hell. For this reason, the Holy Qur’an and Sunnah have warned in verses and hadiths against this criminal act, and this phenomenon is undesirable because it involves the dispersal of human society and the spread of chaos and revenge that lead to the spread of transgression and dissolution in society. In this research, we discuss killing in the Qur’an and Sunnah, a study of the causes and effects, where we review the most important reasons that lead to killing, including religious weakness, faith, temptation, envy, mental and nervous influences, and anger.... We also review the most important effects resulting from killing, including the wrath of God Almighty and the Messengers, the disappearance of life, and the annihilation of creation and offspring. And sins and eternity in hellfire... in addition to discussing the most important ways to prevent murder by following legitimate and legal methods such as retribution for the perpetrator and precaution in sparing blood, which contributes to reducing chaos and spreading societal security. [ABSTRACT FROM AUTHOR]

The denial of religion is considered one of the major themes of Christopher Marlowe's Doctor Faustus (1604). Doctor Faustus, Marlowe's protagonist, realizes that all of the knowledge he has acquired, including theology, is no more satisfying. Therefore, he decides to learn magic since he believes that magic will bring him absolute knowledge and power. Despite the warnings he receives from the Good Angel, Faustus' excessive pride leads him to sell his soul to the devil and harden his heart toward God--a decision that leads him to hell. Pharaoh in the Qur'an denies and repudiates the invitation of Moses to submit to God and have mercy over his people. Pharaoh arrogantly claims that he needs no God since he himself is the great god of his people. This article is an interdisciplinary study between theology and literature to demonstrate how the archetypal villain in literature mirrors the one introduced in the holy texts. It also argues that Marlowe's Faustus is, in many ways, a replica of Pharaoh mentioned in the Qur'an. They both share diabolical traits, including but not limited to pride, arrogance, and blasphemy. [ABSTRACT FROM AUTHOR]

This article examines the influence of the Quran on individuals who have converted to Islam. It analyzes the backgrounds and experiences of converts, highlighting the significant impact the Quran had on their decision to embrace Islam. The Quran is described as a superior and unique text, considered a miracle in Islamic literature due to its language, content, and ability to predict events. The article emphasizes the importance of a longing for truth and a deep-rooted religious spirit in the conversion process. It also acknowledges that some individuals may choose to leave Islam due to personal conflicts or negative perceptions of the religion. Overall, the Quran is portrayed as a powerful force that can shape beliefs and outlooks on life. [Extracted from the article]

In the Qurʾan, the sense of hearing and its agent the ear are both linked to the heart whereas sight and its organ the eye are associated with the head. The sense of hearing, which is a channel to spiritual knowledge, is privileged to the sense of sight, the gateway to the realm of carnal knowledge. The ear and the heart are channels to the sphere of absence while the eye and the head are associated with the realm of presence. Knowledge of the world of absence is twofold: The first incarnates in the type of knowledge obtained from God and his angels and the other is that which is acquired from Satan and Jinn. The primacy of the ear over the eye is further substantiated by the Qurʾanic repudiation of the charges that the origin of the Prophet Muhammad's words is fables breathed into his ears from the underworld of absence. [ABSTRACT FROM AUTHOR]

This article attempts to shed light on the representation of scriptural exegesis in mystical poetry. Concentrating on the poetry of St. Ephrem the Syrian (d. 373 CE) and Ibn ʿArabī the Andalusian (d. 638/1240), the article explores how both authors transformed Scripture – the Bible and the Qur'an – into poetry and how they incorporated exegesis into their poems. On the level of exegetical method, the article presents various techniques of exegetical poetry such as typology, juxtaposition, and the creation of thematic links. On the level of intellectual history, the article highlights the common ground between the approaches of St. Ephrem and Ibn ʿArabī to both Scripture and exegetical poetry. More generally, it highlights the parallels between Eastern Christian and Muslim mystical traditions of exegetical poetry. [ABSTRACT FROM AUTHOR]

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.)

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh 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]

Copyright of Nüsha is the property of Oku Anonim Sirketi 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 Scientific Development for Studies & Research (JSD) is the property of Journal of Scientific Development for Studies & Research (JSD) 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 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]

Allah honored people with the Revelation and it is a great blessing for them. Reading the Qur'an by looking at it and memorizing it, as well as thinking about its meanings, are among the most valuable things that a religious person can do during life. The aim of this paper is to present hifz classes at Islamic faculties, madrasahs, and in student dormitories. It also attempts to point out the important role of the Islamic community in promoting the study and memorization of the Qur'an. Moreover, it deals with the analysis of the hard work on revitalizing the memorization (hifz) of the Qur'an in the educational institutions of the Islamic community, as well as with defining the relationship to the hifz, i.e., learning the Qur'an by heart. The establishment of hifz classes within educational institutions of the Islamic community in Bosnia and Herzegovina and beyond contributed to the development and promotion of the Qur’an memorization. The work of all classes for learning the Qur'an by heart (hifz) was analyzed and reviewed, and then reasons for their work were given, while former results as well numerous other things closely related to their work were also considered. We tried to provide an adequate and as complete as possible overview of the hifz classes in our region. [ABSTRACT FROM AUTHOR]

The aim of this study is quite layered and could be expressed, in a broader sense, through the phrase: deconstruction of human nature in the Qur'an. In a more specific sense, this paper intends to argue for the effectiveness of the complementarity of the roles of "khalif" and "abd" (a ruler and a slave) in a man, in the three- dimensional tension between three essential elements related to humans as "endowed", "in charge" and "responsible" beings, along with "dependency" as a central and relevant determinant. In further elaboration of the topic, we will to a certain extent discuss the Qur'anic sources that emphasize the two-dimensionality of human nature and that suggest their equal and proportional treatment. This modest study will try to project an adequate treatment of two diametrically different dimensions of a human being - material and spiritual, whose heterogeneous structure unites and merges into a homogeneous and coherent whole, and as such realizes the predestination roles of "Khalif" and "abd" (a ruler and a slave) here and now. [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]

The Quran appeals to the spiritual structure of the person whom it aims to bring together with the truth, which consists of elements such as perception, thinking and feeling, and which largely determines his readiness to embrace the revelation. The narrative style of the Quran, which is based on this structure, virtually integrates the inherent characteristics of the human being with the unique rules of the science of rhetoric, which aims to convey the words to the accepter in the most accurate and effective way. Based on this integrity, the rhetoric and spiritual structure need to be analyzed together to clarify both the emotional state of man, who is under the great responsibility of being divine interlocutor, and the communication method followed by the Almighty Creator, who is aware of this emotional state with his unlimited knowledge. Therefore, in academic studies, in addition to revealing the grammatical features of the rhetoric of divine revelation that directly appeal to the mind, its interaction with human spiritual states is of great importance in correctly understanding the revelation of the Qur'an and conveying it to humanity. This means that rhetoric should be evaluated on a broader platform. Knowing the formal features of the Qur'anic rhetoric and how these features reflect the spiritual structures of people in different environments and conditions is important for all people who deal with the Qur'an both in an academic context and in daily life. In our article, we wanted to present the eloquence-spiritual structure relationship, which we believe is very important for the correct understanding of the Quran but is not touched upon enough in tafsir studies, through the example of a question pattern in which the 'hamza' functions as istifham (أمل(. As it is known, the use of some istifham prepositions in Arabic in a way that does not contain a question meaning, that is in a way that reflects a spiritual state or provides a direction rather than asking for an answer, is among the styles of the Quran and (أمل (question pattern is among the istifham prepositions that fulfill a function other than their own lexical meaning. In this study, we focused on the question of how using the phrase (أمل (outside its literal meaning to exemplify the kind of relationship we are talking about can affect the mood of the accepter while perceiving the message. Although the meaning of the phrase (أمل (in the Quran is wide enough to be examined from different perspectives, we limited our study to its use for the purposes of proving, reminding, and criticizing. In this limitation, we proceeded from the assumption that being convinced of the truth, remembering what you have forgotten, and recanting from mistakes through justified criticism are basic virtues that bring people closer to revelation. Our preference as a method is to explain the grammatical features that constitute the basis for the use of the (أمل (form in rhetoric, based on lexical sources and the works of the ulûmu'l-Qur'an, and then to explain the guiding effect of these features on the human soul within the framework of the interpretation of sample verses. In choosing the example, we based the verse on the fact that it has a content that highlights the distinct and frequently experienced spiritual states of man, and we referred to similar verses on the subject in the footnotes. We received help from various sources, especially three basic commentaries, regarding the explanations of the verses. Taking into account the context of the verses, we included the chronology of the style in the Meccan and Madani senses, as well as subject classification such as belief, deeds and morality. The finding that the verses in which the question form (أمل (is used are mostly Meccan led us to the conclusion that choosing a style that directly affects the spiritual structure of man is compatible with the main subjects of the Meccan suras. Because Meccan surahs aim first to transform man's emotional world and then his visible behavior. The use of the mentioned question pattern in the Medina surahs, which focus on behavioral structuring as well as including different emotional states, shows that a transformation that encompasses all spiritual and physical aspects of the human being is aimed. As a matter of fact, when we took into account the context of the verses, we realized that the use of the question form (أمل (for both proof, reminder and criticism purposes correct the misconceptions about faith and life vision, brings up the errors or deviations in behavior and replaces them with new behavioral patterns. In the verses where the question form (أمل (is used, there is a spiritual shaking, focusing the attention and making the person confess the truth to himself. It is intended to overcome emotional states such as ignoring, trying to forget, and denying the past, which would result in opposing the divine truth, by leaving the person alone with his own reality. Thus, the state of contemplation that a person needs to make his life more meaningful and valuable is supported by a guiding question pattern. We think that the fact that the pattern is mentioned in both Meccan and Medinan verses, that is it takes place in two basic periods of the revelation process, indicates that this state of questioning should permeate every moment of life. As a result, these analyzes we have carried out regarding the style of the Quran through the (أمل (pattern have led us to the fact that the science of rhetoric has value not only on its linguistic dimension but also on the spiritual states of man that manifest themselves in different environments and conditions. We hope that our article will contribute to academic studies on evaluating the rhetoric of the divine word from different perspectives. [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]

Qur'anic verses that were abrogated in view of their recitations are classified as "Types of Abrogation in the Qur'an” in some of the well-known Ulum al-Qur'an resources, paving the way for arisin some questions. Is it possible to call such kind of verses, which are abrogated in recitation, as the "Qur'an" considering that they literally lack authentic transmission? Is this classification, connotating their availability in the Qur'an despite the reality proving the contrast, a required one? Or, is the Qur'an of the utterance "types of abrogation in the Qur'an" not the Qur'an as a corpus? The questions herein are evoked by the classification in question, and needed to be replied in detail as previous works are not satisfying in quantity. This article is expected to contribute to related literature. In this article, the prologue part presents brief information on the terms Qur'an and abrogation, then "types of abrogation in the Qur'an" chapters in ulum al-Qur'an works are aligned. and the data concerning the content of chapters are analyzed in a critical manner. Finally, the paper is concluded with an overall evaluation of the data. It is concluded that the content under title "types of abrogation in the Qur'an" is not compatible with each other. The provisions entailing the authentic transmission of the Qur'an invalidates and excludes such kind of classifications, and the word "Qur'an "within the titles in relation denotes the overall revelations as of the beginning until the death of Prophet, namely not the corpus. Moreover, this article suggests a more proper denomination instead of "types of abrogation in the Qur'an" as it is eligible for getting misunderstood. "Types of abrogation" is offered as a new term for relating content in ulum al-Qur'an resources. [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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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.)

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]

Copyright of Journal of the College Of Basic Education 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.)

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.