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1
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.
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Çapcıoğlu, İhsan, Mehmet Akın, and Niyazi Akyüz. "Göç Olgusunun Dini ve Toplumsal Yansımaları: Kur’an’daki Atıflar Bağlamında / Religious and Social Reflections of the Migration: In the Context of Quranic References." Journal of History Culture and Art Research 7, no. 5 (December 31, 2018): 596. http://dx.doi.org/10.7596/taksad.v7i5.1811.
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<p><strong>Abstract</strong></p><p>In order to sustain the life, first and foremost, the person needs the basics such as food and clean water, apparel and shelter. But, along with the economical conditions, if the humanly conditions based on trust and social peace lacks or not enough in a region, then it is almost impossible to sustain basic needs for people. These situations caused the people leave their places in throughout history. For this reason, migration is a sociological fact on the agenda of humanity. The religions, as are known, present people sense making interpretations overcoming hardships, helping them coping with the problems, strengthening them against these situations. Within this frame, the experiences of prophets, among the examples given in Quran constitute an important part. Like any person, the prophets also faced hardships. For example, Prophet Moses, because of the insecurity of the situation, had to leave his country. The last prophet, Muhammad, faced with the oppression and persecution of the polytheists, allowed the Muslims first to emigrate to Ethiopia and then to Medina. Before, during and after the migration, the hardships saddened the prophets, led them to bad mood from time to time as every other people, but the patience, resolution, tenacity and determination of them became a source of hope not only for their believers but the humanity. Hence, in Quran it is stated that, the people who had to leave their country, will be rewarded in this world and in the afterlife. The statement of Quran continues to be a light of hope in today’s world where the number of people, who is not allowed to have the basic needs increases every day, and the consciences without empathy becoming more blind. The emigrants today continue to struggle for life. In this paper, how the struggles of the emigrants be interpreted within the Quran perspectives as a Hegira Phonemenon is deliberated. In this way, it is aimed that along with the historical meaning of the migration as a universal fact, the reflections on today and relations on current issues be determined.</p><p><strong>Öz</strong></p><p>İnsanın yaşamını sürdürebilmesi, öncelikle yeme-içme, giyim-kuşam ve barınma gibi temel ihtiyaçlarının karşılanmasına bağlıdır. Ancak ekonomik koşulların yanında, toplumsal barışa ve güvene dayalı insani koşulların yetersiz olduğu ya da bulunmadığı coğrafyalarda yaşamak zorunda kalan insanlar açısından söz konusu temel ihtiyaçların karşılanması neredeyse imkânsızdır. Bu durum, tarih boyunca insanların içinde yaşadıkları mekânı kitleler halinde terk etmelerine yol açmıştır. Dolayısıyla göç, başlangıçtan itibaren insanlığın gündeminden düşmeyen sosyolojik bir olgu olmuştur. Bilindiği gibi dinler, insanların yaşadıkları zorluklarla başa çıkmalarını kolaylaştıracak ve söz konusu durumlar karşısında onları güçlendirecek çeşitli anlamlandırma biçimleri sunar. Bu kapsamda, Kur’an’da verilen örnekler arasında peygamberlerin tecrübeleri önemli bir yer tutar. Nitekim her insan gibi onlar da, çeşitli zorluklarla karşılaşmışlardır. Hz. Musa yaşadığı ortamın güvensizliğinden dolayı ülkesini terk etmek zorunda kalmıştır. Son peygamber Hz. Muhammed de, müşriklerin eziyet, işkence ve zulümleri karşısında Müslümanlara önce Habeşistan’a, daha sonra da Medine’ye Hicret etme izni vermiştir. Göç öncesinde, esnasında ve sonrasında karşılaşılan zorluklar, her insan gibi peygamberleri de üzmüş; ancak yaşananlar karşısında onların gösterdikleri sabır, metanet, azim ve kararlılık, sadece kendilerine inananlar açısından değil, diğer insanlar için de umut kaynağı olmuştur. Nitekim Kur’an’da çeşitli nedenlerle ülkelerini terk etmek zorunda kalan insanların dünyada da ahirette de ödüllendirileceği bildirilmiştir. Kur’an’ın bu beyanı, temel ihtiyaçlarını karşılamalarına izin verilmeyen insanların sayısının her geçen gün arttığı ve empatiden yoksun vicdanların giderek körleştiği günümüz dünyasında göçmenlere umut ışığı olmaya devam etmektedir. Çünkü onlar, her zamanki gibi zorlu koşullarda yaşam mücadelesi vermektedir. Bu makalede, göçmenlerin verdiği bu mücadelenin Kur’an perspektifinden Hicret örneğinde nasıl anlamlandırıldığı üzerinde durulmaktadır. Böylece, evrensel bir olgu olarak göçün tarihsel süreçteki anlamının yanı sıra, günümüze yansımalarının saptanması ve güncel örneklerle ilişkilendirilmesi amaçlanmaktadır.</p>
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OMAIR, AHMED. "The title of the research: The Verses of Kindness in the Holy Quran - An Analytical Study." Journal Ishraqat Tanmawya 26 (June 2021): 151–76. http://dx.doi.org/10.51424/ishq.27.6.
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Abstract : This research concludes with the study of the noble verses in which the word (kindness) is mentioned in its various forms in the Noble Qur’an, which are eight verses, and it talks about the meaning of kindness and kindness in its Quranic use. Dear God, we saw that We saw that the Qur’anic discourse often encourages kindness in the human style, and also because we found divine kindness in his worshipers and the rest of his creatures. As for the research plan, it was mentioned after the introduction in preparation for the meaning of kindness and kindness among people of language and convention, then the first topic was entitled: Prospects of Divine Kindness And it contains three demands: As for the second topic, it was under the heading of human kindness and its fruits, and in two demands: Then she concluded the research with a brief conclusion about the most important findings that it had reached, after which it cited a list of sources and references. Key Words: Verses - Kindness
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Wan Ahmad, Wan Helmy Shahriman, Sharifah Norshah Bani Syed Bidin, and Kamarul Shukri Mat Teh. "[Interpretation Method of Al-Ilmi Hamka and Al-Maraghiy on Al-Kawniyah Verses: A Comparison] Metode Pentafsiran Al-Ilmiy Hamka dan Al-Maraghiy Terhadap Ayat-Ayat Al-Kawniyyah : Satu Perbandingan." Jurnal Islam dan Masyarakat Kontemporari 15, no. 1 (July 1, 2017): 94–105. http://dx.doi.org/10.37231/jimk.2017.15.1.223.
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The Tafsir al-Azhar of HAMKA is one of the Malay world's tafsir which reveals the vastness of knowledge that encompasses and covers all disciplines of science. In this interpretation, he pay close attention to the Qur'anic verses relating to al-kawniyyah or the development of nature as a means of strengthening the creed. The approach he applied in interpreting the verses of al-kawniyyah was through the interpretation of al-ilmiy (scientific interpretation). Although there are pros and cons to the pattern of al-tafsir al-ilmiy, this pattern is the main medium of Islamic scholars to debate al-kawniyyah verses based on theories and discoveries of science that have been produced today. Among the sources of HAMKA references in writing Tafsir al-Azhar is the book of tafsir (quranic exegesis) of Sheikh Mustafa al-Maraghiy, known as Tafsir al-Maraghiy. This interpretation is also regarded as one of the Quranic exegesis which emphasizes the interpretation of the character of al-tafsir al-ilmiy and is modest in highlighting the scientific facts related to al-kawniyyah verses in the Qur'an. This article will attempt to review and analyze the views and methodologies of HAMKA in his interpretation of al-kawniyyah verses in the Qur'an and compare with the interpretation of al-Maraghiy. The author identified, collected, compiled, analyzed and compared the interpretations made by HAMKA and al-Maraghiy toward the al-kawniyyah verses to obtain a brief overview of the interpretation methodology of these two mufassir based on al-tafsir al-ilmiy's pattern from equation. The result of this study found that apart from Tafsir al-Azhar's references, Tafsir al-Maraghiy has similarities from the point of writing and interpretation of the Qur'anic verse applied by HAMKA. In addition, the study can also prove the similarities inherent from both these mufassirs as a result of the analysis of the methodology of interpretation of al-kawniyyah verses through the al-tafsir al-ilmiy pattern. The conclusions of this paper have proven the strengths and capabilities of the indigenous scholars of HAMKA, but he also refers to the major texts of the Qur'an in the world of Islamic science disciplines in interpreting the verses of Allah in the Qur'an.
Keywords: al-Quran, al-Tafsir al-Ilmiy (Scientific Interpretation), Tafsir al-Azhar, HAMKA, Tafsir al-Maraghiy
Tafsir al-Azhar karangan HAMKA merupakan salah satu tafsir Alam Melayu yang memperlihatkan keluasan ilmu pengetahuan yang hampir mencakupi dan meliputi semua disiplin ilmu pengetahuan. Dalam tafsir ini, beliau cukup memberi perhatian kepada ayat- ayat al-Quran yang berkaitan dengan al-kawniyyah atau perkembangan alam tabii sebagai cara menguatkan akidah. Pendekatan yang diterapkan beliau dalam mentafsir ayat-ayat al- kawniyyah adalah melalui corak pentafsiran al-ilmiy (tafsir saintifik). Walaupun terdapat pro dan kontra terhadap corak al-tafsir al-ilmiy, namun corak ini merupakan medium utama ulama-ulama Islam untuk membahaskan tentang ayat-ayat al-kawniyyah berpandukan teori-teori dan penemuan-penemuan sains yang terhasil pada zaman kini. Antara sumber rujukan HAMKA dalam menulis Tafsir al-Azhar ialah kitab tafsir karangan Sheikh Mustafa al-Maraghiy yang dikenali sebagai Tafsir al-Maraghiy. Tafsir ini juga disifatkan sebagai salah satu tafsir al-Quran yang menekankan tafsiran bercorak al-tafsir al-ilmiy dan bersifat sederhana dalam mengenengahkan fakta-fakta saintifik yang berkaitan ayat-ayat al- kawniyyah dalam al-Quran. Artikel ini akan cuba meninjau dan menganalisis pandangan serta metodologi pentafsiran HAMKA dalam kitab tafsirnya berkaitan ayat-ayat al-kawniyyah dalam al-Quran dan membandingkan dengan tafsiran al-Maraghiy. Penulis mengenal pasti, mengumpul, menyusun, menganalisis dan membanding tafsiran-tafsiran yang dilakukan oleh HAMKA dan al-Maraghiy terhadap ayat-ayat al-kawniyyah untuk mendapatkan gambaran ringkas metodologi pentafsiran kedua-dua mufassir ini berdasarkan corak al- tafsir al-ilmiy dari sudut persamaan. Hasil daripada kajian ini mendapati bahawa selain daripada salah satu rujukan Tafsir al-Azhar, Tafsir al-Maraghiy memiliki kesamaan dari sudut disiplin penulisan dan pentafsiran terhadap ayat al-Quran yang diterapkan oleh HAMKA. Selain itu, kajian juga dapat membuktikan kesamaan yang dimiliki daripada kedua- dua mufassir ini hasil daripada hasil analisis metodologi pentafsiran terhadap ayat-ayat al- kawniyyah melalui corak al-tafsir al-ilmiy. Kesimpulan daripada penulisan ini telah membuktikan kekuatan dan kemampuan yang tersendiri yang dimiliki oleh ulama Alam Melayu seperti HAMKA bahkan beliau juga merujuk kepada kitab-kitab tafsir yang utama dalam dunia disiplin ilmu agama Islam dalam mentafsirkan ayat-ayat Allah dalam al-Quran.
Kata kunci: al-Quran, al-Tafsir al-Ilmiy, Tafsir al-Azhar, HAMKA, Tafsir al-Maraghiy
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محمود, سعد الجندي. "البعد الديني وأثره في التشكيل الزخرفي، على مجموعة من التراكيب الرخامية الإسلامية الباقية بمحافظة المنوفية ﺗﻄﺒﻴﻘﺎً (ﻡ ۱۹۱۲ - ۱۸۸۱ / ھ ۱۳۳۱ - ۱۲۹۹)." Abgadiyat 13, no. 1 (September 30, 2018): ۱٤۲—۱۷٥. http://dx.doi.org/10.1163/22138609-01301016.
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The art and archaeological study of a unique collection of marble compositions in Sersmos village, Menoufia Governorate, which are not registered as Islamic monuments, is very significant given the fact of a few number of these particular marble compositions in cemeteries in rural regions compared with a large number of wooden compartments.This research is conducted for detailed descriptive study of characteristics and art features of each composition to highlight the religious dimension and its impact on the decorations; writings, in particular Quranic verses, doaa, funeral and historical writings. The research studies these holy verses and their significance and compatibility with the nature and function of the compositions. In addition, the decorations include plants, lush trees, flowers and the fruits of Paradise represent a prominent role in the decorative formation.The research adopts a descriptive approach through field study for the decorative formation of this unique collection. In addition, adopts an analytical approach through sources and references, and their characteristics and features to highlight the religious impact in implementation. Also, a comparative study with other contemporary compositions.The research views the risks and challenges to this unique unregistered collection, and recommends immediate protection and registration as Islamic monuments in order to maintain their significant value.
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Yu Long, Ma. "أثر الخلفيات العقدية والثقافية للمترجم في ترجمة معاني القرآن الكريم إلى لغات أخرى (الترجمات الصينية لمعاني القرآن الكريم نموذجا)." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 61–73. http://dx.doi.org/10.33102/jmqs.v14i2.129.
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When we talk about the role of interpreting the meanings of the Holy Quran for non-Muslims, we should not confine our discussion on the translation per se, but we should cover all aspects that related to it, includes the conditions of the translator, the fulfillment of the translation requirements, the translator educational background etc. It is in this sense; this research highlights the impact of the belief and cultural background of the translator through a critical study of several Chinese translations. The translations which have been carried out by some Chinese translators either non-Muslims or Muslim, some of them were found translated the meanings of the Qur'an out of their enthusiasm for Islam without having any proficiency in Arabic language and knowledge of Sharia and, some of them were related to the strayed Islamic group i.e. Qadianiyyah. Among the most important findings of this research is: the translations of non-Muslims to the meanings of the Qur'an are full of fraught and serious mistakes. It includes the ignorance of the Arabic language methods, the neglection of precise meanings of the Arabic words and the deviation of the Quranic text from its real intention. Furthermore, it mixed the beliefs of other religions in the translation. In the other hand, the weakness of Muslims translations, who were motivated by religious fervor, is they did not study Arabic language and the Sharia, their translation has relied on secondary references and their translations were full of with errors in both the faith and linguistic aspects. Eventually, the translations which made by the deviant Muslims are regarded as a tool for the destruction of Islam from within. The danger of it no less than the danger of orientalist translations which intend to distort Islam.
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Sunarni, Nani, Eka Kurnia Firmansyah, Zulfi Abdul Malik, and Yani Rohmayani. "CONTRASTIVE APPROACH TO NUMERIC USAGE IN JAPAN AND IN THE ABAJADUN METHOD." Humanities & Social Sciences Reviews 8, no. 3 (June 17, 2020): 928–39. http://dx.doi.org/10.18510/hssr.2020.8397.
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Purpose: The article presents both numeric implementation in Japan and the Arabic gematrical calculation (hisababajadun) in Indonesia. It is common for the people in Japan and Indonesia to believe in the power of numerals and to assume whether or not certain digits induce bad luck.
Methodology: The research applies a qualitative descriptive method through a contrastive approach.
Main Findings: Data analysis is based on both Koizumi's approach (1995) to the meaning of numbers in the Japanese language and Al Bani's view on hisababajadun. Our study shows that the numeric calculation in Japan uses luckiness as its ground while the hisababajadun builds its mechanism on birth date calculation according to Quranic Neuro-Hypnosis.
Implications/ Applications: The research may enrich existing theoretical references on the belief toward numbers in both Japan and Indonesia. While in practice, it may as well be a reference for the application of numeric calculation methods in both cultures.
Novelty/Originality of this study: This study is unique and novel as it enhances the understanding of the importance of numerals in two distinct cultures i.e., Japan and Indonesia. Moreover, this study sheds light on some crucial aspects of numeral calculation including how these numerals are used, what beliefs are attached to them and how and where these numerals are used for solving life problems.
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Jannah, Saadatul. "Metodologi Tafsir Khuluqun ‘Adzīm." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 1 (November 25, 2018): 27–44. http://dx.doi.org/10.24090/maghza.v3i1.1952.
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Since the 16th century until the recent age, the study of exegesis is increasing significantly in Indonesia. This is marked by the spirit of producing commentaries from Indonesian scholars (pre-modern) such as works of Abd al-Raūf al-Sinkilī (Tarjumān al-Mustafīd), Syaikh Nawawī (Tafsir Marah Labīd) and Ahmad Sanusī (Tafsir al-Qurān al-Karīm), 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 to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusuf, one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzīm endeavors coloring Indonesian elucidation by creating distinctive works that are an interpretation of the Koran from the short chapters (Madaniyah) to the extended chapters (Makiyah). This article discovers specifically the explanation of al-Mulk and depicts a qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsir al-Azhar and al-Misbah. Yunan interprets the Koran critically and decisively with the color philosophy, and able to convey the message of the Qur'an through other verses in the Qur'an (munāsabah al-Qurān bi al-Qurān).
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Kelleher, Rachel. "The Cut in Conflict: Female Genital Mutilation and the Concept of Religious Violence in the Western World." Journal of the Council for Research on Religion 1 (December 24, 2019): 45–69. http://dx.doi.org/10.26443/jcreor.v1i0.5.
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Female genital mutilation (FGM) is both a concurrent and historical practice, manifesting in geographically diverse regions and across different religious groups. Wherever it is practiced, the ritual cutting of female genitals is an act designed to undermine a woman’s personal sexual autonomy and identity, as well as reify patriarchal power relations. Although historically practiced in Islamic communities, records of female genital mutilation predate Islam, and the validity of Quranic references to the practice are contested by modern Islamic scholars. The recent incidents of FGM reported to have occurred in expatriate Muslim communities in Western European and North American nations reveal an ancient tribal practice that has acclimated itself to notions of modern Western medical authority. In fact, there is evidence for the presence of FGM in Western culture since the 19th century, in a context distinct from Muslim communities or Islamic religious influence; the history and current iterations of FGM in the West conform closely to Foucauldian theories of sex and power, and echo Foucault’s assertion, discussed in The History of Sexuality, that power relations must successfully conceal their own mechanisms in order to maintain viability within society. Consequently, patterns associated with twenty first century FGM analogize the construction of “religious violence” as a cultural category in Western discourse. When gendered violence is categorized as “religious,” it is inevitably subjected to a process of othering that serves to further embed its practices as part of the collective social reality.
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Reynolds, Gabriel Said. "The Muslim Jesus: Dead or alive?" Bulletin of the School of Oriental and African Studies 72, no. 2 (May 28, 2009): 237–58. http://dx.doi.org/10.1017/s0041977x09000500.
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AbstractAccording to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.
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Rahman, Syed Ziaur, SM Mubashir, and SH Zahid Jamal. "Critical Evaluation of Avicennian Cardiac Drugs in the Contemporary Research." International Journal of Human and Health Sciences (IJHHS) 4, no. 4 (May 6, 2020): 257. http://dx.doi.org/10.31344/ijhhs.v4i4.210.
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Lots of clinical and experimental research work had been done to screen the cardiac drugs mentioned by Ibn Sina (980-1037) for their efficacy and safety. Similarly, annotated bibliography of his other works such as major philosophical work (Kitab Shifâ), major medical work (Qanun fil Tibb), minor collective works on logics, poetry, physics, psychology, chemistry-magic, mathematics, music, astronomy, metaphysics, Quranic exegesis, mysticism, ethics, politics, prophecy, etc. and critical editions in almost all languages had been prepared and arranged, which includes publications and references in all major languages. But, to the best of our knowledge, no critical descriptive study has ever been done so far to evaluate the scientific report on all 63 cardiac drugs mentioned in his another famous work, Kitab-al Advia Al Qalbia. There is a need to comment on these drugs on the basis of clinical and experimental study regarding the utility of Ibn Sina’s cardiac drugs. Some of these drugs could be found safe without any reported adverse reactions. Such drugs with safe profile need to be further explored, to select promising and accessible drugs. If toxic effects are reported, then the flagging of such drugs and its present position in clinical utilization should be delineated. The present paper deals and discusses the cardiac drugs described by Ibn Sina in the contemporary research after extensive literature review and meta-analysis. The present work, therefore, provides a useful resource to enable a thorough assessment of the profile of Ibn Sina’s Cardiac drugs that have cardioprotective activity.International Journal of Human and Health Sciences Vol. 04 No. 04 October’20 Page : 257-266
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Najjar, Ibrahim I. I., Soh Bee Kwee, and Thabet Ahmad Abu-Alhaj. "Tenor of Quranic Rhetorical Questions: with reference to two English Translations." International Journal of Applied Linguistics and English Literature 8, no. 2 (March 31, 2019): 205. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.2p.205.
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A rhetorical question is that question whose form does not match its function. In other words, a rhetorical question has the form of a question, but does not expect an answer. Rather, it aims to serve a specific rhetorical function. This study investigates the two English translations that are used in the translation of the Quranic rhetorical questions. In particular, this is a comparative study that aims to determine to what extent the two English translations sustain the tenor of the Quranic assertion, negation, testing, denial and exclamation rhetorical questions. To this end, the study makes use of Halliday and Hasan’s (1985) context of situation and especially the tenor variable in the comparison between the two English translations, namely “the Koran Interpreted” by Arberry (1955) and “the Noble Quran: English translation of the meanings and commentary” (1996) by al-Hilali and Khan. The study concludes that the tenor of the Quranic rhetorical questions encounters some distortions in the two English translations. Therefore, it is better for translators to understand the context of situation of the source text’s rhetorical question before the process of translation.
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Mohamed, Yuslina, Mesbahul Hoque, Sulaiman Ismail, and Nurhasma Muhamad Saad. "Keperluan Bahasa Arab Ulum Islamiyyah dari Perspektif Pensyarah." Jurnal Islam dan Masyarakat Kontemporari 21, no. 1 (July 8, 2020): 120–33. http://dx.doi.org/10.37231/jimk.2020.21.1.233.
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Bahasa Arab Tujuan Khas atau Arabic for Specific Purposes (ASP) merupakan cabang Disiplin Linguistik Fungsian yang fokus kepada bidang praktikal mengikut keperluan (needs), seperti: Bahasa Arab untuk Perbankan, Bahasa Arab untuk Diplomat, Bahasa Arab untuk Teknologi, Bahasa Arab untuk Ulum Islamiyyah dan lain-lain. Ulum Islamiyyah adalah disiplin ilmu yang bersumberkan alquran dan alhadith seumpama Syariah Islam, Usuluddin, pengajian al-Quran dan As Sunnah dan lain-lain. Bahasa Arab dan Ulum Islamiyyah adalah dua frasa nama yang mempunyai perkaitan yang jelas. Sarjana-sarjana Islam awal telah membahaskan dan menerangkan disiplin ulum Islamiyyah dalam buku turath dengan medium Bahasa Arab. Keperluan terhadap Bahasa Arab untuk Ulum Islamiyyah harus diberi perhatian agar objektif pembelajaran dapat dicapai dan dapat membantu pelajar untuk memahami kosa kata, istilah dan frasa nama yang khas di dalam disiplin yang dipelajari. Melalui tinjauan penyelidik didapati ramai pelajar menghadapi masalah pemahaman bahasa yang terdapat dalam manhaj penyampaian penulis asal dalam buku turath bagi setiap disiplin Ulum Islamiyyah. Masalah yang jelas dilihat apabila pelajar sukar untuk membaca dengan betul, memahami dan mengeluarkan hukum dari buku-buku turath tersebut. Pelajar juga tidak mampu untuk berdiskusi dan berhujah dalam disiplin Ulum Islamiyyah. Kajian campuran metodologi ini adalah kajian lapangan yang menggunakan instrumen temu ramah terhadap 10 pensyarah yang mengajar kursus Ulum Islamiyyah untuk mendapatkan data “keperluan” (Needs). Hasil kajian ini dapat dirumuskan bahawa Bahasa Arab untuk khusus Ulum Islamiyyah wajib ditawarkan kepada pelajar prasiswazah sebagai satu kursus di peringkat universiti.
Arabic for Specific Purposes (ASP) is a branch of Functional Linguistic Disciplines focused on practical areas of language used, such as: Arabic for Banking, Arabic for Diplomats, Arabic for Technology, Arabic for Islamic Studies and so on. Ulum Islamiyyah is a discipline of knowledge that the Quran and al hadith are primary references for instance, Shariah studies, Usuluddin, Quranic and As Sunnah studies and others. Yet, Arabic Language and Ulum Islamiyyah are two terms which clearly related. Early Islamic scholars have discussed and explained the Islamic discipline in their turath books in Arabic. The needs of Arabic for Ulum Islamiyyah should be emphasized in order to achieve the learning objectives and to help students understand the specific vocabulary, terms and phrases in the subjects learnt. Through the survey done, the researcher found that many students faced the difficulties in reading, understanding and verify the Islamic rules from the original texts in the turath reference books. As consequences, the students are not able to discuss the Islamic issues in a broad view. This study used mixed methodology to get the data of needs by interviewing 10 lecturers who are teaching Ulum Islamiyyah courses. The results of this study can be concluded that the Arabic language for Ulum Islamiyyah must be offered to undergraduate students as a subject at the university.
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Hasyim, Wahid. "STRATEGI PEMBELAJARAN AL-QURAN PADA LEMBAGA MAJELIS AL-QURRA’ WA AL-HUFFAZ PONDOK PESANTREN AS’ADIYAH SENGKANG KABUPATEN WAJO." Inspiratif Pendidikan 6, no. 2 (July 1, 2017): 355. http://dx.doi.org/10.24252/ip.v6i2.5767.
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The main problem of this research is how is the learning strategy of Alquran at Al-Qurra 'wa Al-Huffaz boarding school boarding board of As'adiyah Sengkang Wajo Regency? The subject matter is divided into three sub-problems or research questions are: 1) How to describe the strategy of memorating the Qur'an to the institution of Al-Qurra 'wa Al-Huffaz boarding school boarding As'adiyah Sengkang Wajo Regency ?, 2) How the institution's efforts in improving the learning strategy The Qur'an in the institution of Al-Qurra 'wa Al-Huffaz boarding boarding school As'adiyah Sengkang Wajo Regency This type of research is a qualitative research / field research with research approach used is sociological, theological, pedagogical and psychological approach. The source of research data obtained directly muhafizd, santri and alumni. Further data collection methods used are interview observation, and documentation and tracing of various literature or references. Then the technique of processing and data analysis is done through three stages, namely data reduction, presentation, and conclusion. The results of this research indicate that: 1) the strategy of memorizing the Qur'an in the institution of Al-Qurra 'wa Al-Huffaz boarding boarding school As'adiyah Sengkang Wajo District covers the selection stage, fostering tajwid, standardization of memorization of Qur'an, the pattern of rote settings and maddarasa system fatappulo seddi continuously and stage mappanre temme 2) efforts made by the institution in improving the strategy of memorizing the Qur'an to the institution of Al-Qurra 'wa Al-Huffaz boarding boarding school As'adiyah Sengkang Wajo District includes strengthening of discipline, fostering recitations and fasahah, , gradually building dormitories, holding regular hifdzil qur'an contests as well as the wisdom of pesantren to join the hafizd who have already attended the equation test. The implication of this research is that it is hoped that this research can become one of the academic contribution for all people who want to learn the pattern of strategy of Quranic memorizing effectively and efficiently both in terms of curriculum of tahfidz institution, personal, and for massive dissemination.
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Najjar, Ibrahim II, Soh Bee Kwee, and Thabet Abu Abu al-haj. "Mode in Arabic-English Translation: with Reference to the Quran." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 509–22. http://dx.doi.org/10.22363/2312-9182-2019-23-2-509-522.
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A rhetorical question has the form of a question but does not perform its function, i.e. does not seek any information but rather, is used to give a specific or rhetoric function such as denial, assertion, testing, equalization and negation. The present study investigates the two English translations that were used in the translation of the Quranic rhetorical questions. In a nutshell, this is a comparative study that aims to discover if the grammatical shifts that had occurred in the two English translations would have an effect on the denial, assertion, testing, and equalization and negation modes of the Quranic rhetorical questions. For this purpose, we had adopted the register theory of Halliday and Hassan (1985) as well as the translation shifts of Catford (1965) in the comparison of the two English translations, namely the Koran Interpreted that was authored by Arberry (1955) and the Noble Quran: English translation of the meanings and commentary as transcribed by al-Hilali and Khan (1996). According to the analyses, the occurrence of grammatical shifts between the two translations had in fact affected the mode of the ST rhetorical questions, their rhetorical meanings and consequently, issues on mode sustenance. Therefore, it can be said that the register theory of Halliday and Hassan (1985) had been a beneficial tool used in the analysis of the translation process.
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Najjar, Ibrahim I. I. "Quranic stylistic shift in translation: with reference to conjunctive particle shift." Journal of Intercultural Communication Research 49, no. 6 (July 15, 2020): 585–99. http://dx.doi.org/10.1080/17475759.2020.1784251.
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Jaapar, Khafizatunnisa', Atiratun Nabilah Jamil, Mohd Zahirwan Halim Zainal Abidin, Ahmad Rozaini Ali Hasan, Masthurhah Ismail, and Ahmad Bakhtiar Jelani. "[Analysis of Qura’nic Proverbs and Parables Verses in Teaching and Learning Communication Skills] Analisis Ayat-Ayat Amsal Al-Quran dalam Kemahiran Komunikasi Pengajaran dan Pembelajaran." Jurnal Islam dan Masyarakat Kontemporari 21, no. 3 (September 9, 2020): 1–12. http://dx.doi.org/10.37231/jimk.2020.21.3.501.
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Islam places great emphasis on good forms of communication in line with the purpose of Muslim life which plays a role in conveying da’wah. In this regard, communication skills that focus on the use of the proverb and parable versus of the Qur’an should be used as a method in teaching nd learning as a mechanisme that is able to build the personality and manners of students of higher learning institutions. Therefore, this writing aims to identify the relationship between sentences in the form of proverbs and parables with communication skills in teaching and learning. Thus, this researched method is qualitatively in the form of a library study that focuses on relevant past references. The data obtained will be analyzed content in explaining the objective. Research has found that figurative and satirical language style methods have a positive impact on students. It also stimulates students to ask questions and give feedback. In conclusion, the proverbial verses in the Qur’an in the form of this parable encourage good two-way communication between educators and students.
Islam amat memberi penekanan terhadap bentuk komunikasi yang baik sejajar dengan tujuan hidup Muslim yang berperanan dalam menyampaikan dakwah. Sehubungan dengan itu, kemahiran komunikasi yang memfokuskan kepada penggunaan ayat amsal Al- Qur’an perlu dijadikan sebagai kaedah dalam pengajaran dan pembelajaran sebagai mekanisme yang berupaya dalam membina sahsiah dan adab para pelajar institusi pengajian tinggi. Oleh itu, penulisan ini bertujuan untuk mengenalpasti hubungkait antara ayat-ayat yang berbentuk amsal dan perumpamaan dengan kemahiran komunikasi dalam pengajaran dan pembelajaran. Justeru, kaedah kajian ini adalah secara kualitatif berbentuk kajian perpustakaan yang menumpukan kepada rujukan-rujukan lepas yang berkaitan. Data-data yang diperolehi akan dianlisis secara kandungan dalam menjelaskan objektif tersebut. Penelitian mendapati kaedah gaya bahasa kiasan dan sindiran memberi impak yang positif di kalangan pelajar. Ia juga merangsang para pelajar untuk bertanya dan memberi pandangan. Konklusinya, ayat-ayat amsal dalam Al-Qur’an berbentuk perumpamaan ini menggalakkan komunikasi dua hala yang baik antara pendidik dan pelajar.
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Kiflen Mir Rahmatih. "تداعيات التغريب على الدناءة القرآن والتفكيك في خطاب محمد أركون الفكري." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 2 (December 1, 2020): 163–82. http://dx.doi.org/10.33102/jmqs.v16i2.237.
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Westernisation has been proven to have an influence on Islamic thought, starting from this problem, thus, this research is conducted with the aim of fostering a critical attitude towards new things that scientific experts across religions and civilisations are trying to offer with full awareness and vigilance. The result of this research is that there is a westernised invasion of the thoughts of Muslim scholars, as in Mohammed Arkoun's discourse regarding the desacrality and deconstruction of the Quran, where his thoughts have challenged various principles and foundations of the Quran and alienated Muslims from Islamic values, which have later been replaced by various approaches from the West. Arkoun's thinking certainly cannot be justified, because Allah has clearly stated many times that the Quran is the word of Allah that has been sent down to the Prophet Muhammad SAW in lafadz and meaning, where nothing can match or change it. This is proven and can be seen in terms of the miracles of the Quran through the various aspects which further show the truth that the Quran is not the result of a human being. In fact, if you pay attention to the Quran, it is conveyed through a strict guarding tradition that is repeated continuously today, both verbally by Quran memorisers and in writing. Hence, this is also evidence of the majesty and holiness of the Quran, which is continuously maintained, as Allah's promise is embodied in His word,” that We are the ones who sent down the Quran and We will also protect it”. Accordingly, the research method that is used is the theory of data analysis through qualitative methods, where the required data have come from a research library, namely through collecting various sources of references or references through literature review, in the form of books, journals, articles and other scientific works.
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Absar, Absar Aftab. "Restorative Justice in Islam with Special Reference to the Concept of Diyya." Journal of Victimology and Victim Justice 3, no. 1 (April 2020): 38–56. http://dx.doi.org/10.1177/2516606920927277.
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The theme of Quranic commands is promoting collective goodness and virtuous qualities in human beings and providing preventive and precautionary measures to minimize the commission of crimes. However, in the event of happening of crimes, fair and unbiased justice has been awarded the prime importance in the Islamic law, derived mainly from the Holy Quran, Hadith and compilations of Islamic jurisprudence. The Islamic law has deeply embedded elements of what we call today as the restorative system; an alternative paradigm being advocated globally since the 1970s for tackling the trend of rising crimes and relatively low efficacy of the conventional retributive form of justice and the preventive theory of punishment. The law of Qisas (retaliation), the practices of conciliation or Suluh, restitution or compensation ( Diyya, meaning blood money), isolation, forgiveness, community service, warning, fining and reintegration are all components of the Islamic law which are very much analogous to the concept of restorative justice. In all these matters, the role of the victim is dominant and central, a mandatory precondition of contemporary restorative practices. It is particularly relevant to discuss about the provisions under Diyya; a unique concept of the Islamic criminal justice system which is the payment of money to the victim of a violent crime and is very much analogous to the attributes of restorative justice. Diyya is not just limited to homicide; its provisions are applicable for any injury or incident resulting in bodily harm, intentional or unintentional, caused by another person. The payment can be made in substitution for the Qisas penalty at the request of the victim or it can be imposed if any of the procedural or substantive requirements for the imposition of Qisas have failed. It needs to be pointed out here that Diyya is translated as ‘blood money’, a negative connotation, undermining the virtues of this concept. It should better be seen as one of the best examples of restorative justice in the criminal justice systems of the world in the form of restitution to the victim paid by the guilty offender. There are numerous examples of implementation of Diyya in Islamic countries, where not only the lives of those who had been awarded death penalties were saved but also the families of victims were paid Diyya to help them rehabilitate and restore their place in the society. The procedures under Qisas and Diyya being victim-centric, the final option that victims have in a case of intentional homicide or wounding is to forgo both the penalty and restitution and forgive the offender; an act which has been highly appreciated in the Holy Quran and Hadith. It is pertinent to record here that the credibility of the concept of Diyya, its utilitarian nature and its restorative character are unambiguous, not only because it is a component of the Divine Law of Islam but also because of the fact that systems like Diyya are in practice in countries such as Japan and Korea and had been prevalent in many parts of Europe just about the time when Diyya was included as a tenet of the Islamic law. The concept of Diyya convincingly illustrates as to how restorative justice could have an edge over retributive and retaliatory justice.
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Mohammed, Jameel. "Interception in the Holy Quran and its Rhetorical Purposes." Journal of Arts and Social Sciences [JASS] 8, no. 3 (February 16, 2018): 91. http://dx.doi.org/10.24200/jass.vol8iss3pp91-106.
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The study sets out to present a definition of interception in the language and terminology of the Holy Quran and examines in detail all rhetorical purposes of the interception sentence contained in the holy book, which were found to be forty one rhetorical purposes. It focuses as well as the linguistic interest of the interception sentence. A discussion of placements of interception sentences followed, explaining ten states where interception could only be used in the holy Quran without discussing interception placements in language books. The study also includes opinions of past and modern Quran interpreters concerning interception as it cited most of famous Quran interpretation books as well as reliable language references.
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Aflisia, Noza, Nurwadjah Ahmad E.Q, and Andewi Suhartini. "The Urgency of Theological Foundations in Islamic Education in the Industry Era 4.0 towards the Society Era 5.0." International Journal of Education Research and Development 1, no. 1 (February 13, 2021): 60–77. http://dx.doi.org/10.52760/ijerd.v1i1.4.
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Theological foundations in Islamic education are Al-Quran and Hadith. The verses of the Al-Quran and the hadith of the prophet Muhammad have become references for humans in carrying out Islamic education in all eras, times and places. Because Al-Quran rahmatan lil 'alamin is suitable for all eras including the industry era 4.0 towards society era 5.0. Through this article, readers will find theological foundations in Islamic education in the industry era 4.0 towards society era 5.0. It is a very important foundation to know and implement so that the privileges of Islamic education never disappear from civilization. This library research was conducted with use of a variety of references from books, national and international journals that exist to collect data and information. The data collection technique is to conduct a review of the books and journal articles. The data obtained were then processed with data analysis techniques through the stages of collecting data, understanding relevance, analyzing and finding the urgency of the theological foundations. The results of the study reveal that in Al-Quran Allah commands people to read, use reason and do something. In the Hadith, the Prophet Muhammad explained about renewing education, doing ijtihad, humans know more about world affairs, and become useful humans. All of these theological foundations have an urgency in Islamic education to increase faith in Allah, strengthen belief to the Al-Quran and Hadith, strengthen the existence of Islamic education, increase optimism, and encourage creativity in Islamic education.
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Hidayatullah, Ahmad Syarif. "INDEKS AL-QUR’AN DI INDONESIA." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 7, no. 1 (June 1, 2016): 67–102. http://dx.doi.org/10.32923/maw.v7i1.606.
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This study aims to determine the method and technical writing of some Quran index books in Indonesia written in the period 1984-2007. This research was conducted by library research with historical approach. This study give some information that the books of Quran Index written in the period 1984-2007 by Indonesian Muslim scholars were all written using alphabetic form and their writing presented in global and detailed form. Books of Quran index by Indonesian scholars which were written individually or collectively are not separated from the influences of Quran index books created by non Indonesian scholars. These facts are indicated by some references used in the preparation of their works. Among the "foreign Quran Index books" were often referred to are Mu’jam al-Mufahras li Alfaz al-Quran by M.F. Abdul Baqi, Miftah al-Quran by Ahmad Shah, Fath al-Rahman li Talib Ayat al-Quran by Ilmi Zadeh Faedullah, and Concordance of the Qur'an by Gustav Flugel.
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Ali Mohammed Ibrahim Shihab, Ali Mohammed Ibrahim Shihab. "Quran Style in the Wisdom of Human Mind (English Abstract)." journal of king abdulaziz university arts and humanities 27, no. 1 (January 1, 2019): 1–31. http://dx.doi.org/10.4197/art.27-1.1.
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Praise be to Allah, Lord of the Worlds, and prayers and peace be upon Muhammad and his family and companions. The research question is Quran Style in the Wisdom of Human Mind Structure. By its nature, the research has been divided a preface, an introduction, four chapters and a conclusion and an appendix for resources, references, and table of content. The introduction tackles the question, its importance, reasons for its choice, research plan and approach. The preface contains a brief presentation on human expected role on earth according to Holy Quran. The study aims at exploring the Quran style and its role in human mind's structure and safety.
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Azmi, Ahmad Sanusi, Mohd Yusuf Ismail, Zulhilmi Mohamed Nor, Amiruddin Mohd Sobali, and Amran Abdul Halim. "Qur’ānic References in Sīra Literature: A Prolegomenon to The Orientalist Studies." Maʿālim al-Qurʾān wa al-Sunnah 12, no. 13 (June 1, 2017): 70–78. http://dx.doi.org/10.33102/jmqs.v12i13.8.
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The work of interpretation on the Malay Archipelago, especially in the Malay Land in the early 20th century was greatly influenced by the reformation of Islam in Middle East, triggered by Syaykh Muhammad Abduh (1849-1905). The works of the reformists have insired many Islah scholars, especially in the study of interpretations. This article discusses how far the methodology and thinking of a local interpretation scholar, Syaykh Mustafa Abdul Rahman Mahmud (1918-1968) have contributed to the interpretation of Tafsir al-Quran al-Hakim, focusing on the first volume. Therefore, this research has found that Syaykh Mustafa Abdul Rahman Mahmud methodology and thinking culture in the first volume of the Tafsir al-Quran al-Hakim was influenced by the innovation flow, adopting the Tafsir al-Manar and Tafsir al-Maraghi as reference and guide.
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محمد عبد الحميد, أبو الحسن. "The Syntax and Semantics of Pronoun Reference in the Holy Quran." المجلة العلمیة لکلیة الآداب-جامعة أسیوط 23, no. 74 (April 1, 2020): 313–46. http://dx.doi.org/10.21608/aakj.2020.134672.
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Ariyadi, Ariyadi. "NILAI - NILAI QURANI DAN SUNNAH NABI DALAM PRAKTIK JUAL BELI PADA PASAR TERAPUNG DI KALIMANTAN SELATAN." Anterior Jurnal 17, no. 2 (June 1, 2018): 115–24. http://dx.doi.org/10.33084/anterior.v17i2.9.
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This research departs from the activities that are often done by the Banjar community which is always identified with Islam. Sociologically, the identity of the Banjar community with Islam refers to a social identity that reflects a common social bonding foundation. Historically, Islam was used as a pivot of trading system by Banjar society. This means that the behavior of Banjar people can be searched the source on Islamic references, including in it is the behavior of Banjar people in trading and selling both in the study of verses and hadith. This study aims to find out how to buy and sell floating market in South Kalimantan, how to buy and sell transaction agreement in floating market in South Kalimantan and what is the underlying proposition of people in South Kalimantan in trading and selling floating market. Thus, at least that has been the point of trouble can be revealed and can be scientific information that brightens. This research is a field research (field research), this research is descriptive, where the data collected were analyzed qualitatively. To obtain the required data. The author conducted observations, documentation, and interviews directly with some traders Floating Market in South Kalimantan. Through qualitative analysis technique from this research resulted from the findings: First, how to buy and sell floating market in South Kalimantan (1) Barter, (Goods with equivalent goods) (2) Sale and purchase transaction of goods by means of exchange (money).
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al-Hadi Ibrahim Mohammed, Shahin. "SOME SHORT SURAH'S OF THE HOLY QURAN WITH SPECIAL REFERENCE TO VOCABULARY." International Journal of Language Academy 7, no. 27 (January 1, 2019): 294–305. http://dx.doi.org/10.18033/ijla.4045.
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Yaacob, Solehah binti. "Counter Argumentation against the Theory of Discrediting Hadith as Linguistic Evidence while Accepting the Authenticity of Anomalous Qiraʾat and Unknown Poetry (أوهام نظرية رفض الاحتجاج بالأحاديث النبوية الصحيحة بقبول القراءات الشاذة والشعر المجهول في الاحتجاج اللغوي)." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 14, no. 2 (December 2, 2016): 223–46. http://dx.doi.org/10.1163/22321969-12340040.
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Linguistic argumentation is defined by Arab grammarians to mean a formulation of grammatical rules from primary sources using anomaly, consensus, measurement, an argumentation based on circumstances and other rules. The anomaly sources are considered the most authentic references which are the holy Quran, Hadith al-Nabawi and Arabic poetry. This research aims to highlight the different views of Arab grammarians in devising the grammatical rules of the hadith. The authenticity of the Quran is indisputable as its verses are reliable and consistent. However, is there a difference between reliable reading and anomalous reading? Why are grammatical rules which are derived from anomalous Qiraʾat accepted, while the linguistic argumentations resulting from Hadith al-Nabawi are refuted? Why it is accepted in unknown poetry? And why are the argumentation from Quran and Arab poetry not merited and taken as evidence in linguistic argumentation? These questions are answered thoroughly by presenting the evidences and arguments from scholars in the field. An analytical study is being used as an approach to discuss the topic.
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Mohd Hussain, Nur Huzeima, Khalilah Hassan, and Norizan Mt Akhir. "Contemplating the Islamic Garden and Malay Traditional Landscape from the Quran." Asian Journal of Behavioural Studies 3, no. 13 (August 25, 2018): 46. http://dx.doi.org/10.21834/ajbes.v3i13.142.
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Beliefs and interpretations from the Islamic concept have influenced the emergence and extensions of many landscape designs including the Malay landscape. This paper contemplates the significant relation between the Malay landscape and Islamic garden concept through established references. The main intention is to identify, analysing and establishing the landscape elements, design characteristic and their functions as the research attributes. This paper uses the imagery evidence from the Quran to support the study analyses and discussions. The conclusions will lead towards all possible dimensions of Islamic Malay landscape in cultural, traditional and sustainability context for future resilient.Keywords: Malay; landscape; element; Islamic concept.eISSN 2398-4295 © 2018. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: http://dx.doi.org/10.21834/ajbes.v3i13.142
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PS, Alaika M. Bagus Kurnia, and Nelud Darajaatul Aliah. "Tadarruj dan Tikrar Terhadap Evaluasi Pembelajaran Tartil al-Qur’an Dalam Perspektif Kitab Muqaddimah Ibn Khaldun." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 1 (March 16, 2021): 44–57. http://dx.doi.org/10.35309/alinsyiroh.v7i1.4093.
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This study aims to examine more deeply the evaluation of the ideal tartil al-Quran learning in Ibn Khaldun's view. This study uses a qualitative descriptive method using a phenomenological approach. The data collection techniques use observation data, interviews and related references. The data analysis technique also uses four stages, namely data reduction, data classification by structuring several points of analysis related to the conclusion of the analysis. As for the results of this study, (1) only some teachers implemented the tikrar concept. (2) Whereas the tadarruj at Khadijah Middle School was well systematic
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Hammood, Sufyan Mahdi, and Raneen Waleed Khalid. "Emotional Metaphors in the Glorious Quran with Reference to Their Realizations in English." Journal of University of Human Development 5, no. 3 (August 19, 2019): 182. http://dx.doi.org/10.21928/juhd.v5n3y2019.pp182-189.
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Metaphors are an essential part of human experience. Each person depends on their everyday experience in relation to the linguistic system so that an image is created in their mind. The purpose of this study is to investigate metaphors of emotions in the Glorious Quran from a cognitive perspective. Throughout conceptual metaphors, readers structure and understand the abstract concepts in terms of more concrete ones. They perform more significant functions when they are used in the language of the Glorious Qur’an which has intellectual, psychological and aesthetical significances. Using a three-dimensional model to analyze the data which consists of the following; First, Lakoff and Johnson's Metaphors We Live By in its two editions (1980) and (2003). Second, Arabic data depends on Al-Hayani (Metaphor in The Glorious Qur'an: Its Patterns and Rhetorical Meanings) (2016) who classifies meanings into three types; intellectual, psychological and aesthetic. Third, Newmarks' (1988) model of translation is also adopted. In this study, six Ayahs contain different types of emotions from the Glorious Quran are analyzed. The miraculous nature of the Glorious Qur'an is represented by its language which, unlike ordinary language, underlies variety of meanings. As a result, three translations are chosen; Pickhtall (1930), Ali (1987) and Hilali and Khan (1996). This study concludes that metaphors of emotions have a decisive role in our daily experience.
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Et.al, Ahmad Amri Zainal Adnan. "The Ulul Albab Thinking Model for Student Development in Institutions of Higher Education." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 469–75. http://dx.doi.org/10.17762/turcomat.v12i3.752.
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This study aimed to explore and develop a framework of the Ulul Albab Thinking Model that is suitable forundergraduates in Higher Education Institutions (HEI). The Ulul Albab is a specific concept derived from the Quran. The main source of references for the formation of the UlulAlbab mindset is the Quran, Hadith, and the views of Muslim clerics, in addition to studies and writings of Muslim scholars. However, since thinking is a universal concept, the study also adapts theories or models of thought derived from Western scholars that do not contradict the Islamic worldview. This Ulul AlbabThinking Model includes knowledge and thinking styles from an Islamic perspective combined with the existing UlulAlbab model used at the school level. This model is useful as a guide to the development of learning and training modules to train students in institutions of higher education to become the Ulul Albab Generation.
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Nurul Husna. "ANALISIS AKURASI DAN KARAKTERISTIK TERJEMAHAN AL-QUR`AN DAN TERJEMAHNYA BAHASA JAWA BANYUMASAN." AL ITQAN: Jurnal Studi Al-Qur'an 6, no. 1 (February 20, 2020): 25–44. http://dx.doi.org/10.47454/itqan.v6i1.717.
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Al-Qur`an dan Terjemahnya Bahasa Jawa Banyumasan is a manifestation of the need for the contribution of the Quran to local communities, especially Banyumasan. This translation was compiled by a team of translators who were delegated by the Ministry of Religious Affairs of the Republic of Indonesia in 2011. The use of Banyumasan Javanese as an object language for translation is a fresh thing. This research is crucial as it is the first study of the Banyumasan translation of the Quran. This study aims to understand the methods of translation and also to look at the accuracy of the translation. This research is a library research using descriptive-analysis method. The references used in analyzing the accuracy of this translation are the Banyumasan dialect dictionary and linguists' statements obtained from the author's interviews. The results of this study indicate that this translation uses a contextual method with several improvisations to explain the meaning, loanwords from both Indonesian and Arabic, hierarchical language, affirmation of meaning, and also distortion of meaning that does not change the meaning of the verse. Keywords: Quran Translation, Banyumasan Javanese Language, dialect, accuration
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Modarressi, Matin. "The Strait of Gibraltar as the ‘meeting of the two seas’ from the Quran: References in medieval Spanish and North African texts." International Journal of Maritime History 29, no. 2 (May 2017): 422–27. http://dx.doi.org/10.1177/0843871417693999.
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In the Quran, there is a story in which Moses accidentally loses a fish at a place called the ‘meeting of the two seas’. While there are different interpretations, some Islamic scholars in Andalusia (medieval Spain) claimed that the ‘meeting of the two seas’ was a reference to the Strait of Gibraltar. Accordingly, they claimed that near Ceuta, there was an unusual-looking fish that was the offspring of the fish from the Quran, and that people called it ‘Moses’ fish’. As it turns out, this purported fish was based on something that actually existed.
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Akbar, Tian Khusni, and Mhd Lailan Arqam. "HUMAN CONCEPT OF THE ENVIRONMENT AND THE UNIVERSE PERSPECTIVE OF THE QURAN." Ta dib : Jurnal Pendidikan Islam 10, no. 1 (May 1, 2021): 25–34. http://dx.doi.org/10.29313/tjpi.v10i1.7481.
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This article examines the human concept of the environment and the universe from the point of view of the Qur'an. This study is based on the lack of human concern for the environment. Several verses in the Al-Qur'an emphasize prohibitions and reprisals for those who damage the environment and those who protect it. The research approach is qualitative type of literature. The data sources are literature in the field of environment, Al-Qur'an and Tafseer. Data engineering is carried out with related references, both manually and digitally, especially in the Google Scholar database with the keyword used is the Concept of Humans Against the Environment and the Universe in the Perspective of the Qur'an. The collected data were then analyzed using inductive thinking patterns. The results of the research show that humans and the environment have a relationship where humans as caliphs on earth must always think about what has been bestowed by Allah SWT, so that they are able to make real natural resources, and the creation of the natural environment makes humans always remember the main purpose of being created on earth, namely to pronunciation to Allah SWT.
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نورین, شبانہ. "Some "( "ضعیفweak) Commentators of Quran of the early ages and the nature of their referential authenticity." Fahm-i-Islam 1, no. 1 (June 30, 2018): 53–63. http://dx.doi.org/10.37605/fahm-i-islam.1.1.4.
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Just after the sad demise of Prophet ,صلى الله عليه وسلمhis companion’s initiated using a very cautious behavior in writing the commentaries of "Quran". They would present only those commentaries of "Quran" which they would listen from the Prophet صلى الله عليه وسلمeither directly or indirectly; or they would have seen the circumstances of the revelation of a verse by themselves in person or that which would have dawned upon them by the way of a verdict and derivation. However, the commentators of the later eras did not take into consideration this cautiousness. Due to this very reason, all those Quran and Sunna's commentary related traditions reported from them, a great amount of weakness is found in the same. This weakness, causes a great defect in the comprehension of (religion). Consequently, the " "ائمہof the critical study of the Hadith etc while criticizing it, have not only disclosed their weakness but rather they have added a term of " "ضعيفweak Hadith narrators and untrustworthy narrators in the Islamic literature. In this Article, a critical review of the sayings of the ""ائمہجرح وتعديل having deliberated on the authenticity of the references of the commentators of the early ages (of Islam), is being presented.
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Musa Mohammad Arif Billah, Abu. "Public Value and Language: with special reference to the Holy Quran and Ferdousi’s Shahnameha." Korea Association for Public Value 1, no. 1 (June 30, 2021): 33–42. http://dx.doi.org/10.53581/jopv.2021.1.1.33.
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شوك, محمد عادل. "دلالة السياق وظاهرة تعدد الأوجه الإعرابية في الشاهد القرآني = Contextual Reference and the Multiple Analytic Patterns Phenomenon in Quranic Quotation : دراسة تطبيقية على نماذج منها." مجلة العلوم العربية و الإنسانية 10, no. 4 (June 2017): 1783–816. http://dx.doi.org/10.12816/0048753.
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HUSSEIN TAHA, NAHLAH. "Signification of References in the Story of Moses Paece be Upon him in the Quran Samples." Twejer 2, no. 4 (December 21, 2019): 955–76. http://dx.doi.org/10.31918/twejer.1924.23.
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Afroogh, Mohammad Reza, Ali Reza Khajegir, and Ali Reza Fahim. "A Comparative Study of “Eternity” in The Holy Quran and The Ancient Upanishads." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 55. http://dx.doi.org/10.21460/gema.2019.41.400.
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The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars. The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.
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Julia, Taslima, Maya Puspa Rahman, and Salina Kassim. "Shariah compliance of green banking policy in Bangladesh." Humanomics 32, no. 4 (November 14, 2016): 390–404. http://dx.doi.org/10.1108/h-02-2016-0015.
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Purpose This paper aims to critically evaluate whether the policies of green banking set by Bangladesh Bank are Shariah compliant; according to the main sources of the Shariah – Quran and Sunnah. Design/methodology/approach Green policy and guidelines have been divided into different categories such as environment protection, conservation of resources, risk management, educating people about green financing, transparency and disclosure and investing in green projects according to the common measures as stated in three different phases of the policy and guidelines. Subsequently, these major aspects of the green policy and guidelines are linked to the main references of the Shariah, i.e. the holy Quran and Sunnah of Prophet [peace be upon him (pbuh)]. Findings Various verses of the holy Quran and teachings of Prophet (pbuh) related to the major categories of Green policy and guidelines are being presented to show the compliance with Shariah. Practical implications The Green policy and guidelines are very much in-line with Shariah. Though all types of banks in Bangladesh are bound to implement the green banking policy, however, Shariah compliance of green banking policy will be encouraging for all Islamic Banks of Bangladesh for their further and profounder involvement in it. Social implications As green policies are found to be Shariah complaint, the Islamic banks are expected to contribute more to the sustainable economic growth of the country by successfully implementing the green financing policies compare to their conventional counterpart. Originality/value Verses of holy Quran and authentic Hadiths related to environmental sustainability concept show that Islam is a green religion as well as green banking policy is Islamic.