Academic literature on the topic 'In the Qurʼan'

The Speaking Qur’an is Timur R. Yuskaev's first book and emerges from his dissertation work at UNC. Yuskaev’s approach to Islamic studies focuses on lived religion in the American context, at the intersection of hermeneutics of sacred text, memory, and linguistic studies.

The Speaking Qur’an is Timur R. Yuskaev's first book and emerges from his dissertation work at UNC. Yuskaev’s approach to Islamic studies focuses on lived religion in the American context, at the intersection of hermeneutics of sacred text, memory, and linguistic studies.

The article presents an analysis of the commentary to the sura “The Opening One” (al-Fatiha) and the first five ayats of the sura “the Cow” (al-Baqara) by the Russian Muslim theologian-reformer Musa Jarullah Bigiyev (1874-1949) “Fiqh al-Qurʼan” (The Understanding of the Qurʼan). It is a unique example of the jadidist reading of the Qurʼan and contains the basic principles of this movement — the rejection of the imitation of tradition, the use of the methodology of European science, humanistic intention expressed in anthropocentrism, rationalism, social orientation and religious inclusiveness.

As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and its implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.

As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of law are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.

The article is devoted to the functioning of lexeme dhikr (‘remembering’, ‘memory’) in the text of the Qurʼan. The research has demonstrated that the lexeme is mostly used in religious con-texts and describes the interaction between God and man. It occurs in two types of contexts: (1) the obligation of man to remember God; (2) the holy writings and prophets of the past, Muḥammad and the Qurʼan as a reminder to mankind from God. Most commonly, lexeme dhikr occurs in the Mec-can suras of the second, Rahman, sub-period. This could be explained by the subject matter of the corresponding fragments of the Qurʼan, as well as the peculiarities of the rhetorical devices used to influence the emotions of listeners.

Anger is one of the Human beingʼs main irritations. Irritation can be defined as a state of total confusion where all activities of a human being come to a stop, the focus being only on irritation. Anger originally is attributed to a psychological source because it results from either external or internal influence. It is this that distinguishes irritation from confusion. Anger is one of the irritations that have been shown in the Glorious Qurʼan, for it has taken different forms or lexical items, as follows, ghadhab (anger), ghayz(rage), sakhat (condemnation). Due to the diversity of the linguistic signs that refer to anger – irritation, the present paper has been divided into an introduction and three sections. The Introduction aims at shrwing what anger – irritation is in the field of psychology, accounting for itʼs incentives and causes. It also shows that there are two types of anger: healthy ( or instructive ) anger, and destructive anger. Section one has dealt with the various types of anger in the Glorious Qurʼan. In section two we have discussed the different manifestations of rage and itʼs types in the Qurʼan. Section Three shed light on wrath and itʼs linguistic signs as they appeared in the Qurʼanie text. The conclusion offers the main findings of the study.

ABSTRAKSikap Al Qur’an terhadap Pluralitas agama begitu jelas dan merupakan sunnatullah. Pluralisme agama merupakan kenyataan historis yang tidak dapat disangkal oleh siapapun. Pluralitas agama dalam Islam itu diterima sebagai kenyataan sejarah yang sesungguhnya diwarnai oleh adanya pluralitas kehidupan manusia itu sendiri, baik pluralitas dalam berpikir, berperasaan, bertempat tinggal maupun dalam bertindak. Oleh karena itu konsep pluralisme agama menurut Al-Quran apakah dapat di implementasikan dalam pendidikan Islam. Penelitian ini dikaji dalam bentuk kajian Pustaka (Librari riserch) dengan metode kualitatif dengan pendekatan Tafsir tematik. Di dalam Al-Quran bayak ayat yang membenarkan tentang pluralitas Agama namun Pluralisme Agama tidak dibenarkan karena pemahaman Pluralisme Agama menurut orang Orientalis adalah semua agama itu sama, namun konsep Al-Qur’an Pluralitas adalah membenarkan adanya agama yang lain tetapi konsep kebenaran menurut Al-Qur’an Agama yang paling benar adalah Islam. Namun implementasi pendidikan Islam menurut Al-Qur’an, islam mengajarkan konsep Ukhuwah Islamiyah, dimana didalamnnya ada Ukhuwah Al- U’budiyah dan Ukhuwah Al-Insaniyah yaitu persaudaraan sesama Makhluk dan persaudaraan sesama manusia. Kata Kunci: Pluralisme, Al-quran dan Implementasi Pendidikan Islam ABSTRACT The attitude of the Qur'an to the Plurality of religion is so clear and is the sunnatullah. Religious pluralism is a historical reality that no one can deny. The plurality of religions in Islam is accepted as a historical reality which is actually colored by the plurality of human life itself, whether plurality in thinking, feeling, living or acting. Therefore, the concept of religious pluralism according to the Quran can be implemented in Islamic education. This research is studied in the form of literature review (Librarian research) with qualitative method with thematic Tafsir approach. In the Qur'aan there is a verse that justifies the plurality of Religion but Religious Pluralism is not justified because the understanding of Religious Pluralism according to the Orientalists is all the same religion, but the concept of Al-Qur'an Plurality is to justify the existence of another religion but the concept of truth according to Al- Qur'an The most true religion is Islam. But the implementation of Islamic education according to Al-Qur'an, Islam teaches the concept of Ukhuwah Islamiyah, where therein Ukhuwah Al-U'budiyah and Ukhuwah Al-Insaniyah are the brotherhood of fellow Beings and brotherhood of fellow human beings. Keywords: Pluralism, Al-Quran and Implementation of Islamic Education

The objectives of this research are implementation of the Tahfidzul Qur'an Program, characteristics of students who have taken tahfidzul qur'an program and effectiveness of tahfidzul qur'an program in developing qur'ani character. The conclusion of this research is the students’ qur'ani character will be easily created by memorizing the Qur'an because students must have a good akhlak to maintain their memorization of the Qur’an. Tahfidzul qur'an program is an effective action in developing the Qur'ani character of the students at SMP Daarul Qur’an. It starts with making a habit of memorizing the Qur'an to create a character of the Qur'an in them. This research used qualitative perspective to examine the context of research. Data collection in this research carried out by observations, documentation, and interviews.