Academic literature on the topic 'Quranic references'
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Journal articles on the topic "Quranic references"
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Lowry, Joseph E. "Quranic Law and Its ‘Biblical’ Intertexts." Asiatische Studien - Études Asiatiques 78, no. 3 (2024): 431–67. http://dx.doi.org/10.1515/asia-2023-0017.
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Abstract This article examines intertextual relationships between quranic and biblical law. It focuses primarily on three instances (fasting, torts, and dietary regulations) in which the Quran grounds its substantive legislation through references to biblical law. The Quran’s invocations of the Bible, even if those invocations mark intertexts that implicate texts of biblical literature more broadly, represent a quranic strategy of self-positioning and theological elaboration. Vague references may aim simply to enhance the Quran’s authority as a text that belongs generally to biblical literature and tradition or to integrate the quranic community into biblical history. Specific references can function polemically in regard to discrete topics, privilege the Quran as a fresh biblical dispensation on a given matter, or give biblical sanction of various kinds to specific legislation. Some specific biblical references also highlight instances of legal repeal, a significant component in the Quran’s distinctive theology. As with the Quran’s retelling of biblical narratives, its references to biblical law serve to mark the quranic community as a biblical community. As a methodological matter, the Quran’s selection, interpretation, deployment, and juxtaposition of biblical materials must always be assumed to be valid. In the service of its own theology, the Quran is fully autonomous and has complete interpretive agency.
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Wali, Said, and Hafiz Hifazatullah. "Imam Al-Shawkani and the Significance of His Tafsir: With a Focus on His Use of Poetry in Explaining the Meanings of Quranic Verses." VFAST Transactions on Islamic Research 12, no. 2 (2024): 21–59. https://doi.org/10.21015/vfast-tir.v12i2.2001.
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Imam Al-Shawkani (1173–1250 AH / 1760–1834 CE) stands as one of the foremost scholars in the field of Islamic jurisprudence, theology, and Quranic exegesis. This paper examines the unique features of his Quranic commentary, focusing specifically on his strategic use of classical Arabic poetry to clarify and elaborate on the meanings of Quranic verses.The study investigates how Al-Shawkani utilized poetic references to enrich the understanding of linguistic nuances, cultural contexts, and rhetorical expressions within the Quran. By referencing relevant examples from his tafsir, the research demonstrates the depth of his literary acumen and his ability to connect Quranic themes with the broader Arabic literary tradition.The findings of this study emphasize the scholarly value of Al-Shawkani’s methodology, revealing how his integration of poetry serves not only as a linguistic aid but also as a bridge between the Quran’s divine message and the cultural fabric of Arabic poetry. This paper concludes that his work remains a significant contribution to Quranic studies, offering valuable insights for contemporary scholars and students of Islamic Studies.
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Abdelkarim, Majda Babiker Ahmed, та Ali Albashir Mohammed Alhaj. "Stylistic and Cultural Problems Encountered in Translating Quranic Arabic Pun tawriya التورية into English: A Linguistic Contrastive Study". Technium Social Sciences Journal 40 (11 лютого 2023): 630–43. http://dx.doi.org/10.47577/tssj.v40i1.8493.
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The translation is one of the most crucial and great cross-lingual and multicultural practices. One of these practices is the translation of Arabic puns into English in general and Quranic Arabic pun tawriya in particular which are the most vivid and sparkling parts of any tongue. Rendering Quranic Arabic pun tawriya into English increases many critical stylistic and cultural problems and challenges in renderings; these problems and challenges are attributable to the varying renditions of Arabic and English puns and the misunderstandings between the obvious references of a pun with obscure references, which could lead to a predetermined amount of ambiguity. This research paper assays to search stylistic and cultural problems confronted in translating Quranic Arabic pun tawriya التوريةinto English and to determine the translation procedures exerted in rendering the Quranic Arabic puns from Arabic into English. The study displayed translating the Quranic Arabic pun tawriya التوريةinto English and the equivalence of this Qur’anic Arabic pun is arduous and tricky. The results of the research paper also revealed that literal translation, zero translation, and a pun to non-pun translation are not always relevant and apt for rendering Quranic Arabic pun tawriya التوريةinto English because they have not efficiently maintained the dual meaning of the Qur’anic Arabic pun (QAP) into the Qur’an English pun (QEP).
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Yousef Mohammed Abdo Mohammed Al-Awadhy та Adel Abushaar. "علم رسم مصاحف الأمصار وانعكاسه على المخطوطات القرآنية القديمة". Maʿālim al-Qurʾān wa al-Sunnah 20, № 1 (2024): 65–84. http://dx.doi.org/10.33102/jmqs.v20i1.455.
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This brief study examines the science of Quranic script derived from the manuscripts of various regions, starting from the systematic work undertaken by the Rightly Guided Caliph Uthman ibn Affan (may Allah be pleased with him) until it matured into a well-established discipline. It explores how this science influenced ancient Quranic manuscripts and aims to elucidate the technical and scientific specifications of the Quranic scripts from different regions and their impact on ancient manuscripts. The study is organized into three sections, preceded by an introduction and followed by a conclusion and results. The analytical method was employed to present its issues. The study reached significant conclusions, including that the books on Quranic script are considered reliable references in describing the scriptural phenomena of regional Quranic manuscripts and are the primary sources for judging the characteristics of ancient Quranic manuscripts.
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Jannah, Uzlifatil, Akhmad Sulthoni, and Mukharrom Ridho. "An Analytical Study of the Quranic Tafsir Translation in the "Al-Quran Terjemahan Tafsir" Application." Jurnal Ilmiah Al-Mu'ashirah 21, no. 2 (2024): 232. http://dx.doi.org/10.22373/jim.v21i2.24474.
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Quranic tafsir plays a crucial role in facilitating the understanding of the Quran. Initially, interpretations were conducted in Arabic, but as Islam spread worldwide, these interpretations were translated into various languages. With technological advancements, many tafsirs are now available online, such as on websites and mobile applications. This research examines the source references, strengths, and weaknesses of the tafsir translations in the "Al-Quran Terjemahan Tafsir", one of the available Quranic tafsir applications in Indonesia. This study employs a literature review with a descriptive-analytical method by collecting, processing, and analyzing online data from the application. The results of the study indicate that, first, the translation of Tafsir Ibn Kathir in the "Al-Quran Terjemahan Tafsir" application refers to the translated book of Tafsir Ibn Kathir published by PT. Sinar Baru Algensindo, available in ebook format from kampungsunnah.org. Secondly, the strength of this application lies in the completeness of its source references, which are not abridged. However, it lacks a clear citation of source references and has flaws in its layout and writing, which may cause confusion for readers in understanding the content presented.
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Nisa, Mehrul. "A Study of Quranic Approach to Spiritual Development." International Journal for Social Studies 10, no. 8 (2024): 90–97. https://doi.org/10.5281/zenodo.13379567.
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<em>The objective of this investigation is to explore and elucidate the Quranic standpoint on the spiritual advancement of man. The aim is to comprehend the meaning and essence of spiritual development, establish its foundation, and derive measurable indicators. A comprehensive understanding of the Quranic perspective unveils fundamental principles and values embedded in Islamic spiritual concepts, influencing an individual's spiritual attributes. This, in turn, contributes to a heightened awareness, thoughtfulness, and consciousness of Allah in a Muslim's words and actions, fostering effective development. The reciprocal relationship between the Divine and human beings is deemed a crucial Islamic value in spiritual discourse. The Quranic narratives furnish an extensive definition of the concept of spiritual development and conduct a conceptual analysis of spiritual care within an Islamic framework. This paper references specific examples that aptly illustrate the Quranic viewpoint on the spiritual development of man.</em>
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Khoeriyah, Siti, Ahmad Zain Sarnoto, and Hamdani Anwar. "Argumen Pendidikan Seksual Dalam Al-Qur’an (Upaya Penanggulangan Transeksual Pada Anak)." Journal on Education 6, no. 4 (2024): 21614–31. http://dx.doi.org/10.31004/joe.v6i4.6311.
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This research aims to Argumens of the Qur'an in the context of sexual education as a solution to prevent the phenomenon of transsexuality in children. The conclusion of this research asserts that Quranic-based sexual education Argumens are not only preventive measures but also effective instruments in combating the negative impacts on children's development and have high relevance in providing protection against the adverse effects of transsexuality on children, exploring efforts to counter transsexuality in children through Quranic-based sexual education. The research conclusion is obtained through critical analysis of the phenomenon of transsexuality from the historical perspectives of religion, psychology, and law. This research is then followed up with a thematic interpretation approach based on Quranic references concerning Argumens of sexual education and transsexuality in children. The methods used in this research are qualitative research with the maudhȗ’î interpretation method and historical-critical-contextual methods. Meanwhile, the approach used is a qualitative method based on literature research, Quranic verses, research publication, journals, conference or seminar proceedings, interviews, and articles
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Abdullah, TM Yusuf Amir, ,. Ammar Mohammed Abdo Al-Gumaei та Heggy Fajrianto Herman. "Mu’alajat Al-Isyā’āt Fī Wasā`il At-Tawāṣul Al-Ijtimā’i Fī Ḍau`i Al-Qur`ān Al-Karīm". Civilization Research: Journal of Islamic Studies 2, № 1 (2023): 104–18. http://dx.doi.org/10.61630/crjis.v2i1.27.
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This study aims to identify hoaxes and the main factors of their spread through social media and understand their history through Quranic studies, to find out the Quranic attitude towards rumors in the modern era and address them through its verses and interpretations. This research follows a descriptive and analytical approach, and the methods of collecting information in this research are library and documentary research methods. The researcher traced Quranic verses related to hoaxes, collected and interpreted them carefully through books of tafsir, then related them to hoaxes. The researcher also used previous research on the subject with detailed attribution of references to the research and the book. This research proves that hoaxes have a long history, as they have existed since the time of our father Adam and our mother Eve, who were only ordinary humans back then, and their spread has increased in our own time.
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Al-Habishi, Rasha Abdul Rauf, and Wafa Alayan Elias Al-Shudayfat. "References to Intertextuality in Diwan (the Collection of Poetry) by" Hassan Bin Batnnin". Arriving thereby in the Center Poetically." International Journal of Religion 5, no. 1 (2024): 501–11. http://dx.doi.org/10.61707/v4tskz87.
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References to intertextuality in the collection of poetry (Diwan) by "Hassan ibn Batnnin". Arriving thereby in the center poetically. This Diwan is one of the contemporary poetic publications that bears a title that refers to explicit intertextuality. In addition, when it was "standing on the reality of textual interaction in its recovery or simulation from previous texts on it." (1) It is natural for us to find that the author has counted the references from which he draws his text, especially since he has titled the Diwan with a clear Quranic reference. The intended meaning of the references is the source through which the creator shapes the corresponding model, "where the citation of the text is," that is, the methods people use to benefit from famous texts, or to refer to them. (2) Literary texts vary in their relative popularity and people's knowledge of them. This variation exists in different directions and fields. Based on this diversity, the references for the texts that creators promote, discuss, and engage with can be literary, religious or historical, and perhaps culture or language is the reference of the creative in that. And this is the "factors that make the exploitation of a text dependent on knowing a previous text more than the texts it knows in the future, as understanding the text sometimes requires establishing a bridge between this text and other texts." And similarly, a loop from the sociability, and it can be said that the interactions that occur between texts arise through the extent of agreement of the text that is being created with other previous visions. Therefore, he will try to search, analyze, and present examples from the Arriving thereby in the center collectively, a desire to reach models that employ the association mentioned by the poet in his Divan, and to know the references and sources on which the poet relied in employing this mechanism. The importance of research: - The absence of any specialized study in this Diwan; because it is one of the latest works in contemporary poetry. - The content of the Diwan that the poet refers to through this title. - The explicit Quranic intertextuality in the title; it invites to read the Diwan and explore its contents. Problem of research and questions: The Diwan (Arriving thereby in the center poetically) has been printed with a somewhat mysterious title, and with this mystery, there is a direct reference to the Quranic text, which invites reading this work and examining the printing of its verses, its meanings, and its references. The research will attempt to discuss that by answering a set of questions: 1. Who is Hassan ibn Batnnin and what are the most important characteristics of his poetry? 2. What is meant by intertextuality and what are its main references? 3. What are the intertextual references employed by the poet in his Diwan? 4. How closely does the poet relate to the Quranic text and invoke it? 5. What are the reasons and consequences of the presence of intertextuality in the Diwan (Arriving thereby in the center poetically), and what are the implications of this intertextuality in it? Research objectives: 1. To identify the translation of the poet Hassan bin Batnnin, and to understand the most important features of his poetry. 2. Introduction to intertextual references and highlighting the most prominent ones. 3. Statement of the intertextual references employed by the poet in his collection for analysis. 4. The poet's alignment with the Quranic text and his invocation of it in his poetry. 5. Studying the reasons and consequences of the presence of intertextuality in the Diwan "Arriving thereby in the center poetically" and its implications. Research Methodology: The nature of intertextuality requires that it enters into its study more than a method, whether it be structural, deconstructive, semiotic, or semantic, which enables me to read the collection in general and understand intertextuality in particular. Research plan: Introduction and covers: (Importance of the topic - Questions - Objectives - Method - Plan...) - Translation of the poet and understanding the characteristics of his poetry. - Introduction to the Diwan (Arriving thereby in the center poetically). - Definition of intertextuality, its concept and its signs. - References to intertextuality. The first topic: Religious reference. The second topic: Historical reference. The third topic: Cultural reference. Conclusion and Results. Indexes.
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Altahmazi, Thulfiqar Hussein, Rasim Taeh Jahjuh, and Abbas Lutfi Hussein. "Constructing Common Ground in High-Context Cultures: The Case of Quranic Intertextuality." Language, Discourse & Society 11, no. 2(22), 2023 (2023): 44–58. https://doi.org/10.5281/zenodo.10290585.
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The paper explores the construction of common ground in Arabic. The paper is premised on the view that Quranic intertextual references are "situation-bound utterances" (Kecskes, 2012), that trigger presupposed contextual knowledge necessary for common ground construction. Such a conceptualization provides an opportunity to test Edward Hall's (1976) classification of Arabic as a high-context culture. Methodologically, the paper first develops a questionnaire to probe Arabic native speakers' perception of a number of Quranic verses/phrases that are frequently cited in everyday language use. The questionnaire identifies which of these Quranic verses/phrases can be identified as situation-bound utterances. Then, the Arabic Web 2018 corpus is used to identify the frequencies and analyze the concordance of the high scoring Quranic situation-bound utterances. Based on the corpus linguistic analysis, examples of Quranic SBUs are identified and subjected to a qualitative analysis to provide in-depth insights as to how these Quranic SBUs are produced and interpreted in interaction. The results of the questionnaire and the corpus linguistic analysis of frequency and concordance indicate that these Quranic SBUs form the basis of an extensive communal common ground shared by Arabic speakers. The qualitative analysis highlights the fact that this extensive communal common ground is necessary to facilitate the transition from the implicated premises to the implicated conclusions about speaker's meaning. This provides empirical support to Hall's (1976) categorization of Arabic as high-context culture. From a theoretical perspective, the paper highlights the role of "associative reasoning" (Racanati, 2004) in processing presupposed contextual information and schematic knowledge necessary for strengthening existing contextual assumptions or for drawing further inferences about the speaker's intended meaning.
Dissertations / Theses on the topic "Quranic references"
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Bin, Rushdi Bin. "The Quranic method of man's relationship with God with special reference to the thought of Ahmad Ibn Taymiyyah (1263 - 1328 C.E.)." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497574.
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Najjar, Sumaya Ali. "Metaphors in translation : an investigation of a sample of Quran metaphors with reference to three English versions of the Quran." Thesis, Liverpool John Moores University, 2012. http://researchonline.ljmu.ac.uk/6184/.
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This study aims to investigate the challenges of translating metaphors of the Quran. It examines English speakers' understanding of a number of Quran metaphors which are selected from three well known English versions of the Quran translations. In addition, the study highlights the root causes which may be deemed to be a source of misunderstanding Quran metaphors. The study also aims to find out to what extant metaphors of the Quran can maintain their sense in today's context. Translation in today's globalised world is gaining relevance as a means to enhance communication among multicultural nations. Translation studies have contributed significantly in bridging the linguistic and the cultural gap among languages. However, the key literature of this study suggests that, translating metaphors and translating metaphors of the Quran in particular have been under researched as they are very often overlooked in translation studies. The conclusion that can be drawn from the predominant literature related to translation studies is that the on-going debates over the faithful, loyal approaches of translating vs. the free and dynamic methods have generated in parts insightful explanations and interesting and useful, but they have fallen short of providing a general consensus. This study takes the view that there is no master plan for translating and that a word for word approach often leads to stilted translation particularly when dealing with metaphors. Given the nature of the topic under consideration, this study combines both qualitative and quantitative methods. The advantage of the use of both methods for collecting data is highly considered and recommended. Utilization of this combination enhances the trustworthiness of findings as well as reduces limitations. The qualitative method in this study represents scholars' interpretations and views and a questionnaire as a data collection instrument is adopted to enhance the result of this study. The findings suggest that the three selected English versions of the Quran have fallen short of conveying the meaning of Quran metaphors. The findings also indicate that the meaning is often mistranslated or misleading or misunderstood by English readers.
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Ajam, Mogamed. "The raison d'etre of the Muslim mission primary school in Cape Town and environs from 1860 to 1980 with special reference to the role of Dr A. Abdurahman in the modernisation of Islam-oriented schools." University of the Western Cape, 1986. http://hdl.handle.net/11394/8356.
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Philosophiae Doctor - PhD<br>This d~ssertation concerns the modernisation of Islam-oriented schooling in Cape Town and environs whereby Muslim Mission Primary
Schools emerge as a socio-cultural compromise between community needs and State school provision policy. It proceeds from the recognition of the cultural diversity that has since the pioneering days characterised the social order of the Mother City. Two religious and cultural traditions have coexisted here in a superordinate and subordinate relationship; one developed a school system for domestication and cultural assimilation, and the other a covert instructional programme for an"alternative religious system and behaviour code. The thrust of the argument is that the Islamic community, developed on the periphery of society that excluded non-Christians, were in the main concerned with cultural transmission, first in the homes of Free Blacks during the Dutch regime, and later in the mosques that arose when religious freedom was obtained. Traditional schools for Islamic culture transmission were conducted by imams and tended to attract in large numbers the children of slaves and other non-white children causing concern among evangelists In 1863, a political understanding between the governments of Britain and Turkey resulted in Abu Bakr Effendi being assigned by the Sultan to conduct a school in Cape Town to effect some uniformity of Islamic instruction. A latent consequence of this Turkish funded school was the production of the first Afrikaans textbook on Islam, a step in the modernisation of cultural transmission. After Effendi's demise the school was discontinued. State education policy ensured that non-white children generally were educated only at State-funded Christian Mission schools. Most Muslim children received only Islamic instruction at the various madressahs (traditional schools) as a result. An increasingly rigid segregation of public schools oriented towards reproducing the superordinate-subordinate culture relationship resulted in a widening gap of literacy which was increasingly
important for the economic and political dispensation. Concerned Muslims organised themselves to address the educational deficiency.
The South African Moslem Association urged mOre educational opportunity but floundered before accomplishing anything noteworthy.
Their importance lay in their making the Muslims more aware of the need to have a secular education in a changing social order. It was self-evident that education had to be seen in the political context: the weaker community was most likely to suffer the greatest lack of schools.
Dr A. Abdurahman, foremost political figure of the first forty years of this century, took the first steps in establishing State-aided primary schools for Muslim children. Whatever success he had in this regard was entirely due to his personali ty and political acumen. In contrast to Abdurahman was the philanthropic effort of Hajee Sullaiman Shah Mohamed to build a school with an Islamic ethos. Why he failed is considered against the social historical background of the Cape Muslims and the communities' manifest needs. Politically, Abdurahman was in a better position and better equipped to address the problem. He served as manager of three Muslim primary schools, the development of which form a substantial part of this study. Abdurahman could harness the creative energies and resources of immigrant and indigenous Muslims in creating these schools. But the Cape Malay Association, disenchanted with Abdurahman's perceived partisanship, politically sought to advance Malay communal interests in the political patronage of the Afrikaner political faction in power. In terms of schooling policy they were to be disillusioned.
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Muhamad, Fuad bin Abdullah Muhamad Fuad bin. "The influence of Islam upon classical Arabic scientific writings : an examination of the extent of their reference to Quran, Hadith and related texts." Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124305.
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Science and Islam. Interest in this subject by mainly Muslim contemporary writers, is evident from the amount of literature seeking to link scientific phenomena to Islam. While the trend to relate scientific facts to Quran, Hadith and related Islamic texts is confirmed by the amount of literature cited, whether or not there has been such an approach by scientists in the history of Muslim civilisation is the question this thesis seeks to answer. Historical contribution to science by scientists within the domain of Muslim civilisation is well recognised. Although the vital role played by Muslim civilisation in the transmission of ancient science, especially that of the Greek, to mediaeval Europe is generally acknowledged, the exact role of Islam as a religion in this scientific development is not clear. This thesis explores an aspect of the history of Muslim civilisation which may contribute to elucidate the role of Islam in Muslim science.
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Medar, Abdul Samad. "Arabic as educational Muslim content in South African context: A pedagogical survey and evaluation with special reference to Secondary Schools." University of the Western Cape, 1987. http://hdl.handle.net/11394/8201.
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Magister Educationis - MEd<br>The aim of this study is to investigate ·and outline the importance and significance of Arabic in the South African context. The study investigates inter alia the part played by the early Muslim settlers, political exiles and the pioneers who made possible the preservation of Islamic faith and culture. This study demonstrates that the period from 1652 to date had been a period of considerable development, expansion and _enlightenment of Arabic. The study revealed inter alia that only Indian schools under the Department of Indian Affairs (now Department of Education and Culture) offered Arabic which fully satisfied the Muslim Community's demands. 1975 marks the beginning of Arabic as a language in Indian secondary schools. The Muslim pupil is given the basic grounding in the understanding of both the Quran and the Hadith. Some suggestions regarding aspects of an effective didactic approach concludes this presentation.
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El, Mallah Fuzi. "Arabic-English translational crossover viewed from a linguistic/cultural perspective : with special reference to the major principles involved in translating the metaphorical language of the Quran." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/27976.
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This work provides an analytical critique of some selected English translations of the Original Quran. This research tries to demonstrate (1) whether the cultural convergence of English and Arabic, due to globalisation, is leading to any further linguistic intermingling and (2) whether the cultural backgrounds of translators, in terms of their native languages, religion and place of origin/residence have any influence on the quality of their translational works. The first chapter builds up a theoretical base, by reviewing thematically the available literature upon which translational strategies are established. The second chapter discusses the differences between the two cultures concerned and the translation of the main features of culture. This chapter concentrates on cultural factors from an Arabic/English translational perspective, i.e. their impact on the rendition of cultural features such as the ecological, religious, social, political, and material aspects. Chapter three is concerned with the <i>literal</i> linguistic differences. More specifically, literal language will be looked at on a grammatical basis. The fourth chapter will cover the <i>figurative</i> level of linguistic differences, as it is more cultural based. It will view the most important traditional tropes but will concentrate on the figures of speech that are most commonly used in the Quran and those than are stylistically useful and effective. Metaphor will be dealt with separately in chapter five. The analysis of chapter seven will be <i>linguistically</i> based on text patterns by examining and tracing chronologically the figurative language of the Quran through metaphorical discourse and to find out whether cultural convergence through temporal constraints has an effect on the way translators treat the Quran. Chapter eight focuses <i>culturally</i> on the profiles and cultural backgrounds of the translators of the Quran and their intentions in terms of whether they see the Quran as the word of God or whether they deal with it as a literary text.
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Alharbi, Tahani Ateeqallah A. "A socio-pragmatic study of forms of address and terms of reference in Classical Arabic as represented in the Chapter of Joseph in the Holy Quran." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11127/.
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In a sociolinguistic-pragmatic framework, the Classical Arabic terms of address and forms of reference used by the members of the society of the story of the Prophet Joseph as presented in the Holy Quran are analysed. The addressing as well as the referring terms (nominal and pronominal) are, first, extracted from the Quranic text in order to explore their linguistic features with regard to number, case, and gender. They are, then, not interpreted in isolation, but in contexts to be tested against the common sociolinguistic variables (age, gender, setting and status). In addition, the collected data are discussed contextually as well as theoretically in relation to contemporary views, such as Brown and Levinson's (1987) politeness theory, Brown and Gilman's (1960) theory of power/solidarity and Brown and Ford's (1961) theory of intimacy/ status. It is found that the choice of these addressing and referring terms by Classical Arabic speakers is determined by the above sociolinguistic factors particularly gender, setting, and status. Also, although Classical Arabic addressing and referring systems do not have the pronominal T and V distinctions suggested by Brown and Gilman's (1960), the theory of power/solidarity is found applicable to many aspects of Classical Arabic addressing and referring behaviours. In addition, the analysis of the data supports the views proposed in Brown and Ford's (1961) theory of intimacy/ status. Positive and negative politeness, as classified by Brown and Levinson (1987), are reported by the present study data in many aspects of addressing and referring behaviours.
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.<br>This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
Books on the topic "Quranic references"
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M, Qurashi M., Bhutta S. M, and Jafar S. M, eds. Quranic ayaat containing references to science and technology. Sh. Sirri Welfare & Cultural Trust, 1987.
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Gohari, Mohammad Javad. Islamic Judaism: An account of references to Jews and Judaism in Quran. Oxford Logos, 2000.
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Ḥammād, Aḥmad Zakī Manṣūr. The opening to the Quran: Commentary & vocabulary reference of al-Fâtiḥa. Quranic Literacy Institute, 1996.
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Abdullah, Muhamad Fuad. The influence of Islam upon classical Arabic scientific writings: An examination of the extent of their reference to Quran, Hadith and related texts. Penerbit IKIM, Institute of Islamic Understanding Malaysia, 2015.
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Malik, Engr: Abdul Hakeem. QURANIC ATLAS- NARATIVES OF THE HOLY PROPHETS (from ADAM to JESUS PBUT): With Historical, Geographical and Archeological References of Places, Nations, Land Marks and Obscure Sites. ISLAMIC RESEARCH FOUNDATION GLOBAL, 2008.
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Atlas - Holy Prophets ADAM (PBUH) to JESUS (PBUH): QURANIC ATLAS- NARATIVES OF THE HOLY PROPHETS (from ADAM to JESUS PBUT) with Historical, Geographical and Archeological References of Places, Nations, Land Marks and Obscure Sites. IRF Global, 2008.
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Good News for Muslims: Quranic Quotations from the Four Gospels. Proclaim Publishers, 2023.
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Good News for Muslims: Quranic Quotations from the Four Gospels. Proclaim Publishers, 2023.
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Good News for Muslims: Quranic Quotations from the Four Gospels. Proclaim Publishers, 2023.
Find full textBook chapters on the topic "Quranic references"
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Ratcliffe, Robert R. "A preliminary analysis of Arabic derived verbs in the Leeds Quran Corpus – With special reference to Stem III (CaaCaC)." In Corpus-based Analysis and Diachronic Linguistics. John Benjamins Publishing Company, 2011. http://dx.doi.org/10.1075/tufs.3.13rat.
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"Quranic References." In Ideas, Images, and Methods of Portrayal, edited by Sebastian Günther. BRILL, 2005. http://dx.doi.org/10.1163/9789047407263_025.
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"Index of Quranic References." In Gender and Muslim Constructions of Exegetical Authority. BRILL, 2015. http://dx.doi.org/10.1163/9789004294448_011.
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"Index of Quranic References." In The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims. Gerlach Press, 2024. http://dx.doi.org/10.2307/jj.16971575.23.
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"Index of Quranic References." In Interpreting Abraham. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt22nm9ng.18.
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Ostřanský, Bronislav. "The Quest for the Portents of the Hour." In The Jihadist Preachers of the End Times. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439237.003.0002.
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This chapter introduces in general terms the phenomenon of Islamic apocalyptic thought within the spiritual framework of Muslim theology and eschatology (with a focus on its Sunni element). In particular, it focuses on the historical background and medieval writings, as well as the key terms applied in the book and the key notions that are necessary for further explanation. Starting with the ambiguous Quranic eschatological references, as well as the scattered and more-or-less mysterious passages within the Sunna, the introductory survey attempts to depict a broadly accepted “chronology of the End-times”. This includes explanatory remarks on the epistemological limits of the related research, as well as exegetical stereotypes that are relevant to the major “episodes” of the given “scenario”. Brief notes will also be provided on the historical manifestations of Muslim millennialism, spanning the period from Medieval times to the contemporary period. However, the emphasis is placed on those features essential for an accurate understanding of contemporary Muslim millennialism. Simply put, the main intention of the introductory explanation is to make the following chapters fully intelligible to readers interested in ISIS but who have limited awareness of Islam.
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Abdalla, Bakinaz. "Morality and Divine Law." In Global Dialogues in the Philosophy of Religion. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192865496.003.0013.
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Abstract Theoretically, evaluating the moral quality of an individual may vary depending on how we understand the nature and foundation of values and the extent to which the individual’s acts meet the criteria for what counts as moral. Suppose we grant the existence of divine law. To what extent (and in what way) does divine law structure the conduct of morally excellent individuals, if such individuals exist? The present chapter tackles this question by examining the relationship between the conduct of the prophet Mohammad and the Quran against fundamental Islamic assumptions and within theological and philosophical frames of reference in the medieval Islamic legacy. The author of this chapter argues that the latter framework is better suited to account for the prophet’s moral quality in an Islamically satisfactory fashion, despite indications to the contrary.
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Bubb, Alexander. "Canonizing." In Asian Classics on the Victorian Bookshelf. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198866275.003.0004.
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Abstract This chapter demonstrates how, as translations of Asian literature circulated in increasing volume and variety, members of the cultural elite attempted to organize an accepted canon of ‘oriental classics’ as a counterpart to the traditional Greco-Roman curriculum. The paradigmatic figure in this regard is Sir John Lubbock, who in 1886 published a list of the one hundred greatest books. The nine items of Asian literature Lubbock nominated, including the Quran, the Shahnameh, the Shi Jing and the Ramayana, were a source of considerable controversy, and Lubbock’s decision-making process is shown with reference to his personal papers. Victorian notions of what constituted a ‘classic’ were often at variance with the evolving canons in India, China, and other countries, yet Lubbock’s list strongly influenced the editors of the major cheap reprint series, such as Everyman’s Library and the Chandos Classics, to include Asian texts in their conspectus of world literature.
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Suleman, Mehrunisha. "Islamic Sunni perspectives on the ethics of precision medicine." In Can precision medicine be personal; Can personalized medicine be precise? Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198863465.003.0017.
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The Islamic tradition’s engagement with scientific advancements, historically and contemporaneously, reveals that as an institution it has generally encouraged the use of science, medicine, and biotechnology as solutions to human suffering. Nevertheless very little is known about the normative tradition and the practices and views of Muslims globally, in relation to recent advances in precision medicine. This chapter briefly introduces theological, ethical, and historical accounts within the Islamic tradition pertaining to precision medicine, including references to the Quran, traditions of the Prophet Muhammad (Hadith) as well as jurisprudence (Fiqh), and scholarly edicts (Fatawah). This normative account is accompanied by a review of policy, views, and practices as they relate to the implementation and impact of precision medicine within the Muslim world. Themes to be analysed includes Islamic perspectives on genetic ownership, manipulation, and data sharing as well as theological implications of precision medicine including predictiveness and its relation to prayer and Taqwa (reliance on God). Finally, this chapter concludes with a summary of some of the existing challenges and questions that need to be addressed, from within the Islamic bioethics discourse, for the field to be responsive to emerging moral complexities around issues relating to precision medicine including the socio-ethical implications of investment and availability of such advances on the health of marginalized and underserved groups.