Academic literature on the topic 'Quranic references'
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Journal articles on the topic "Quranic references"
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Azmi, Ahmad Sanusi. "The Hybrid Nature of Sirah Nabawiyyah: An Analysis of Quranic Biography of Muhammad’s Early Lifeife." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 1 (February 26, 2019): 31–38. http://dx.doi.org/10.11113/umran2019.6n1.255.
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Sirah materials have been deemed by modern scholars as a hybrid literature, a combination of biography, prophetology and hagiography. The authors of the sirah record the Prophet’s significance with admiration and clear devotion; but there is very little evidence of his early life and the narratives are recorded with reverence. In the Quran itself, there is little evidence of Prophet Muḥammad’s early biography, with scarcely any details before the receiving of his first revelations around the age of forty. Even with the infrequency of its references, this condition cause no hinder to a Muslim. A complete biography of the Prophet’s life was produced completely equipped with its references from the Quran. The present study aims to explore the development of emerging number of Quranic verses that used as references for the narratives of the Prophet’s early life in sirah literature. It also seeks to analyze the nature of relationship between sirah and the Quran. The present study deals solely with texts. In order to attain the objectives of the research, textual analysis will be employed as a major tool in examining and exploring the sources The study in its findings argue that Quranization of the sirah account in the rationalist atmosphere of the ninth century drove some authors to refer to the Quran as a supportive mechanism, to strengthen and provide a solid ground for what they were saying about Prophet Muhammad.
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Amin, Ahmad Syaifuddin, and Maisyatusy Syarifah Syarifah. "LIBERAL ISLAM AND ITS INFLUENCES ON THE DEVELOPMENT OF QURANIC EXEGESIS IN INDONESIA AND MALAYSIA." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 137. http://dx.doi.org/10.14421/qh.2021.2201-07.
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Liberal Islamic movements in Indonesia and Malaysia are still active in voicing their thoughts although they have been strongly rejected by some local religious authorities. Even though it is no longer as massive as it used to be, its influence in the development of interpretations of the Qur'an is still very pronounced today. This study examines the influence of Liberal Islamic thought on the development of Quranic exegesis in Indonesia and Malaysia and focuses on Jaringan Islam Liberal (JIL) and Sisters in Islam (SIS), which are the most influential Liberal Islamic movements in Southeast Asia, especially in Indonesia and Malaysia. The data were collected from literature references with textual analysis as the main method. The results of this study indicate that the influence of JIL in the development of Quranic exegesis in Indonesia: first, the influence on the authority of interpretation by urging the Al-Quran. Second, the influence on the methodology of interpretation. Although JIL was not the initiator, JIL has a significant influence in bringing the flow of contextual methodology, maqāṣid approaches, hermeneutics, and other contemporary methods to Indonesia. Third, the influence on the popularization of new interpretive issues, such as human rights and gender. Meanwhile, SIS does not have a significant influence on the interpretation of the Quran in Malaysia like JIL, because: first, the hermeneutic approach used by SIS in the interpretation of the Quran is Amina Wadud's hermeneutics, so she is more famous than SIS itself. Second, the liberal Islamic movement in Malaysia is strongly opposed by the Malaysian kingdom.Keywords: JIL, SIS, Quranic exegesis, Contextual, Hermeneutic
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Kulinich, Alena. "Beyond theology: Muʿtazilite scholars and their authority in al-Rummānī's tafsīr." Bulletin of the School of Oriental and African Studies 78, no. 1 (February 2015): 135–48. http://dx.doi.org/10.1017/s0041977x14001414.
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AbstractMuʿtazilite exegetical tradition has been defined primarily by reference to the theological dimensions of the tafsīr works authored by the Muʿtazila. This article is an attempt to go beyond this focus by exploring the significance of an exegete's affiliation to the tradition that is implicit in his selection of interpretations and his references to authorities. Focusing on the tafsīr of the tenth-century Muʿtazilite scholar ʿAlī ibn ʿĪsā al-Rummānī, the article analyses al-Rummānī's references to his three Muʿtazilite predecessors: Abū ʿAlī al-Jubbāʾī, Abū l-Qāsim al-Balkhī and Ibn al-Ikhshīd. The content of these references indicates that, for al-Rummānī, the authority of these Muʿtazilite scholars extended beyond their views on the theological implications of the Quranic verses. The context suggests that the scholars were part of a distinct exegetical tradition that allowed for certain differences of opinion.
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Jannah, Saadatul. "Tafsîr Khuluqun ‘Adzîm: A Methodological Studies." Refleksi 16, no. 2 (December 27, 2018): 233–51. http://dx.doi.org/10.15408/ref.v16i2.10194.
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Since 16th century until the recent age, study commentary is increasing gradually in Indonesia. It was characterized by the spirit of produce commentaries from scholars of Indonesia (pre-modern) such as works of Abd al-Raûf al-Sinkilî (Tarjumân al-Mustafid), Syaikh Nawawî (Tafsir Maraẖ Labid) and Aẖmad Sanusî (Tafsir al-Qurân al-Karîm), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society are to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusûf , one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzîm endeavors coloring Indonesian elucidation by creating distinctive work that is an interpretation of the Quran from the short chapters (Madanî) to the extended chapters (Makî). This article discovers specifically the explanation of the al-Mulk to find a methodology, sources, references and pattern of his works. This paper depicts qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsîr al-Azhâr and al-Miṣbah. Yunan interprets the Quran critically and decisively utilizing the color philosophy. He is able to convey the message of the Qur'an by using the correlation of the Quran (munâsabah al-Qurân bi al-Qurân) either on his work title or his clarification content. This article concludes that the better sources is preferred the more authentic the exegesis is and the more dominant the type of commentaries is the more pattern work is.
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Saloomi Ghobash, Dr: Hala Kadhm. "The scientific Inimitability in the Holy Quran: Critical study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 2 (September 1, 2018): 353–76. http://dx.doi.org/10.36473/ujhss.v225i2.156.
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The research paper discusses an important issue, as the role of modern science and the major scientific discoveries and its significant impact upon the supporters of curriculum atheistic. The scientific trend which is headed by the class of supporters of scientific miracles are represented by the believers of Inimitability (Koran), in addition to that the believers who they understood the meaning of the Quranic with references to the scientific accurate understanding, they are scientists who have lived in eras of realizing the cosmic and provide knowledge about matters of instinct, whether they are specialists in the natural sciences or they are religious scholars. The third class (mainstay) of scientists preferred to be in between, i.e., it means they preferred to be balanced between taken positive side and left negative side if it is possible.
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Yusuf, Muhammad, Baharuddin Baharuddin, and Mardan Mardan. "THE QURANIC HERMENEUTICS APPROACH TO GENDER EQUALITY IN AMINA WADUD MUHSIN’S VIEW." Jurnal Adabiyah 20, no. 2 (December 29, 2020): 214. http://dx.doi.org/10.24252/jad.v20i2a1.
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Gender is a social construction of what is called masculine and feminine and the division of social roles. Hermeneutics is an alternative approach to understand the Qur'anic text. This study aims to analyze Amina Wadud's hermeneutics of interpreting the texts of the Qur'an on gender issues. The data presented comes from the references from a variety of relevant sources—the method of critical analysis conducted to explore Amina Wadud. Personal, family, intellectual, and cultural background cannot be separated from her thoughts on gender issues. He said that there were no truly objective interpreters. Indirectly, she was included in the statement. Therefore, she proposed a holistic method to reduce excessive interpreter subjectivity in understanding texts, especially gender issues. The Hermeneutics stands on the analysis of language, history, and contextualization. Amina's hermeneutics is influenced by the thoughts of Fazlur Rahman and Gadamer. الجندر هو بناء اجتماعي لما يسمى الذكوري والأنثوي وتقسيم الأدوار الاجتماعية. التأويل هو منهج بديل لفهم النصوص القرآنية. تهدف هذه الدراسة إلى تحليل تأويلات أمينة ودود لتفسير نصوص القرآن في قضايا النوع الاجتماعي. وتأتي البيانات المقدمة من المراجع المتنوعة ومن مجموعة متنوعة من المصادر ذات الصلة - طريقة التحليل النقدي التي أجريت لاستكشاف أمينة ودود. لا يمكن فصل الخلفية الشخصية والعائلية والفكرية والثقافية عن أفكارها حول قضايا النوع الاجتماعي. وقالت إنه لم يكن هناك مفسرون موضوعيون حقا. وبغير مباشرة ، كانت هي في تلك الحالة. لذلك، اقترحت طريقة شاملة للحد من الذاتية المفرطة للمفسرين في فهم النصوص، وخاصة قضايا الجنسين. يقف علم التأويل على تحليل اللغة والتاريخ والسياق. تتأثر تأويلات أمينة بأفكار فضل الرحمن وجادامر.Gender merupakan konstruksi sosial dari apa yang disebut maskulin dan feminin serta pembagian peran sosial. Kajian tentang isu gender seringkali merujuk kepada posisi perempuan yang tersubordinasi atau sebaliknya, menempatkan perempuan melampau kodratnya. Bagaimana cara memposisikannya di tempat yang tepat? Penelitian ini bertujuan untuk menganalisis hermeneutika Amina Wadud dalam menafsirkan teks Alquran tentang isu gender. Data yang disajikan berasal dari berbagai sumber yang relevan — metode analisis kritis yang dilakukan untuk mendalami ide Amina Wadud. Ia menegaskan bahwa latar belakang pribadi, keluarga, intelektual, dan budaya tidak lepas dari pemikirannya tentang isu gender. Selain itu, tidak ada penafsir yang benar-benar objektif. Secara tidak langsung, dia termasuk dalam pernyataan penafsir yang tidak benar-benar objektif. Ia mengusulkan metode holistik untuk meminimalisir subjektivitas dan egoisme penafsir yang berlebihan dalam memahami teks, khususnya masalah gender. Hermeneutika berdiri di atas analisis bahasa, sejarah, dan kontekstualisasi. Hermeneutika Amina dipengaruhi oleh pemikiran Fazlur Rahman dan Gadamer.
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Syed Bidin, Sharifah Norshah Bani binti, and Ahmed S. A. Al-Qodsi. "Manifestasi Karamah Insaniah dan Ciri-ciri Keistimewaannya dalam al-Quran al-Karim [Manifestation of Insaniah Karamah and Its Special Features in The Qur'an Al-Karim]." Jurnal Islam dan Masyarakat Kontemporari 11 (October 1, 2015): 75–98. http://dx.doi.org/10.37231/jimk.2015.11.3.140.
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The principal of human dignity, that respects the dignity of humanity and human dignity is the main foundation of human rights. It is an indicator of the humanity that distinguishes it from all creatures. Human Rights in Islam refer to the set of Islamic laws aimed at preserving the betterment of human in accordance with the nature of humanity for noble survival.This article aims to discuss the whole spectrum of the principle of human dignity in al - Quran al - Karim and the uniqueness of these principles through descriptions of related selected Quranic verses. The main description of the fundamentals of human dignity in this article is extracted from Surah al - Isra ' , verse 70 based on document analysis, through the books of Quranic Exegesis and the references which are related to human rights in Islam. As a result, the study shows that the foundations of human dignity described in this paragraph are interrelated and complement each other . Manifestations of human rights through this human dignity principle are collected within five ( 5 ) items and its privileges declared in al - Quran al - Karim is also exposed to the five ( 5 ) items . This also shows a significant difference compared to the principles of human rights proclaimed in international law or other religions as Islam put the Human Dignity as the main foundation of human rights.
Keywords : Human Dignity, Human Rights, Rights in al - Quran al - Karim
Karamah insaniah, iaitu menghormati martabat keinsanan dan maruah manusia adalah merupakan asas utama dalam hak asasi manusia yang dititikberatkan dalam al-Quran al-Karim. Hak Asasi Manusia (HAM) dalam Islam merujuk kepada himpunan hukum-hukum syarak yang bertujuan untuk memelihara kemaslahatan manusia yang sesuai dengan sifat-sifat kemanusiaannya demi kelangsungan hidup yang mulia. Prinsip karamah insaniah merupakan indikator keinsanan manusia yang membedakannya daripada sekalian makhluk. Artikel ini bertujuan untuk membincangkan secara menyeluruh mengenai karamah insaniah dalam al-Quran al-Karim, dan ciri-ciri keistimewaannya melalui analisis ayat-ayat terpilih yang berkaitan. Huraian utama mengenai asas-asas karamah insaniah oleh Allah s.w.t dalam artikel ini dicerakinkan daripada surah al-Isra’, ayat 70 melalui analisis daripada kitab-kitab tafsir dan rujukan berkaitan HAM dalam Islam. Hasilnya, kajian mendapati bahawa asas-asas karamah insaniah yang dinyatakan dalam ayat ini adalah saling berkait dan melengkapi antara satu sama lain. Manifestasi prinsip karamah insaniah dalam al-Quran al-Karim ini terhimpun dalam lima (5) perkara, dan ciri-ciri keistimewaannya yang dinyatakan dalam al-Quran juga dapat dirumuskan kepada lima (5) perkara. Hal ini membuktikan bahawa prinsip hak-hak asasi manusia dalam Islam adalah yang perbezaannya yang ketara berbanding prinsip hak-hak asasi manusia yang dicanangkan dalam undang-undang antarabangsa mahupun agama lain. Ini kerana, Islam menjadikan karamah insaniah sebagai asas utama HAM.
Kata kunci: Karamah Insaniah, Hak Asasi Manusia, Hak Asasi dalam al-Quran al-Karim
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Abbas, Ahmed Abdullah Abid. "Religious Interdependence in The "Diwan Nadhmi Al-Aqdein Fi Mad'hi Sayid Alkaounein" By Ibn Jaber Al-Andalusi." Journal of AlMaarif University College 31, no. 2 (December 31, 2020): 120–41. http://dx.doi.org/10.51345/.v31i2.142.g170.
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This study seeks to reveal religious intertextuality in the (Diwan Nadhmi Al-Aqdein Fi Mad'hi Sayid Alkaounein) by Ibn Jaber Al-Andalusi. The research aims to analyze the poetic texts that dealt with the religious text, whether it was a generous Quranic text or an honorable prophetic text. The nature of the research required that it be divided into a preamble and two papers followed by a conclusion and then a list of sources and references. In the introduction, I discussed the march of the term intertextuality, then introducing the poet. With regard to the first topic, intertwining with the Noble Qur’an in two forms. The first is quotation and the second is referral symmetry, and in the second topic I dealt with symmetry with the Prophet’s hadith and then mentioned in the conclusion the most important results that I reached through this study.
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Othman, Othman Ali. "Surat Al-Maedah And Some Of Its Rulings That Were Unique To It From Other Suras." Journal of University of Raparin 7, no. 4 (December 1, 2020): 27–50. http://dx.doi.org/10.26750/vol(7).no(4).paper3.
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The purpose of this research is to know some of the provisions of Surat Al-Maa'idah. In this introduction, it appears in the introduction to Surah Al-Maa'idah and some of its provisions contained in it, which hides many of the branches of legislation that must be adhered to by the Muslim in halalization and haraam haraam. Books of interpretation of the provisions, books of jurisprudence, and other references that the researcher used to collect this article, and the research section to the introduction and two sections and a conclusion. The methodology followed in this research is the analytical inductive method by collecting the material and then analyzing it. The researcher also attributed the Quranic verses to the Qur'an with the mention of the verse number and the interpretation of the verses in the appropriate place. And documenting the scholars' statements by returning them to their original sources.
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Makrum, Makrum. "ON MUSLIM VOTING FOR NON-MUSLIM LEADERS." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 2 (December 31, 2019): 235–51. http://dx.doi.org/10.21274/epis.2019.14.2.235-251.
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This paper examines the Quranic perspective on Muslim voting for non-Muslim candidate leader in the election. It discusses the position of non-Muslim in a majority Muslim and democratic Indonesia and serves as a response to contemporary political rallies against the candidacy of non-Muslim. The Jakarta Governor election in 2017 clearly demonstrated how Muslim politics define non-Muslim in democracy. Examining important concepts on leadership, mainly the doctrine of khali>fah, uli al-amr, ima>m, and awliya>’, explained in the Qur’an, this article further argues that this holy scripture has defined criteria of leader for the Muslim. Faith and competencies of leadership candidate serve as main references when Muslim send their vote in the election. In political affairs or nashb al-ima>mah, Muslim is supposed to vote for Muslim candidate while also having obligation to guarantee the fulfillment of civic rights, particularly for non-Muslim.
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 - PhDThis 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 - MEdThe 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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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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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 literal linguistic differences. More specifically, literal language will be looked at on a grammatical basis. The fourth chapter will cover the figurative 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 linguistically 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 culturally 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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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.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"
1
Gohari, Mohammad Javad. Islamic Judaism: An account of references to Jews and Judaism in Quran. Oxford: Oxford Logos, 2000.
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Ḥammād, Aḥmad Zakī Manṣūr. The opening to the Quran: Commentary & vocabulary reference of al-Fâtiḥa. Bridgeview, Ill: Quranic Literacy Institute, 1996.
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3
Therapy from the Quran and ahadith: A reference guide for character development. Riyadh: Darussalam, 2011.
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4
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. Kuala Lumpur: Penerbit IKIM, Institute of Islamic Understanding Malaysia, 2015.
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M, Qurashi M., Bhutta S. M, and Jafar S. M, eds. Quranic ayaat containing references to science and technology. Gujrat, Pakistan: Sh. Sirri Welfare & Cultural Trust, 1987.
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6
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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7
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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9
Rustomji, Nerina. Are Houris Heavenly Concubines? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190622183.003.0014.
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The chapter considers the figure of the hur’in (houri), a female denizen of Islamic paradise referenced in the Quran and thus widely discussed in early and medieval Islamic literary and religious sources. It investigates Islamic gendered relationships outside the institution of marriage and the ways in which male–female companionship was configured in Islamic religious and social practice. The intense focus in medieval and modern scholarship on gender relations through marriage detracts from the fact that Muslim men did not only experience feminine companionship through marriage. The possession of slave girls (jawari) and singing girls (qiyan) was another kind of gendered relationship not reflected in theological literature, but was displayed and celebrated frequently in courtly literature (adab).
Book chapters on the topic "Quranic references"
1
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, 189–201. Amsterdam: John Benjamins Publishing Company, 2011. http://dx.doi.org/10.1075/tufs.3.13rat.
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"Index of Quranic References." In Gender and Muslim Constructions of Exegetical Authority, 308–10. BRILL, 2015. http://dx.doi.org/10.1163/9789004294448_011.
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"Index of Quranic References." In Interpreting Abraham, 233. 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, 15–40. 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.