Quranic and Islamic Studies

The followers of Shariah, in broader perspective, may be divided into two
categories. One who have the qualification of Deduction from Quran and Sunnah
or at least can fully understand the Ijtihadats (deductions) of the Imams and
Mujtahideen. On the contrary there are those who lack this ability. Obviously the
second one needs to follow the Ijtihadats (deductions) of the Imams and
Mujtahideen.
Then there is difference of opinions about different issues in shariah and
those who do not have sufficient knowledge of shariah are, according to some of
the Scholars, supposed to follow one Mujtahid or Imam. If every person is allowed
to follow any Mujtahid or Imam in one issue and other Imam in another issue,this
will cause one to follow one’s desire resulting in going far away from the truth and
true spirit of sharia. Therefore some of the jurists are of the view that only one
imam may be followed at least in one specific issue.But sticking to One Imam’s
Ijtihadats (deductions) in every field of life and not allowing following another in
any case may also cause difficulty for the people. Therefore, there is need to know
the permissibility, limits and rules of “talfeeq” that is the process of joining or
combining the different opinions of Imams in a specific issue.
This article proceeds with definition of term " تل فيق ” and the views of Fuqaha
about it. The article also discusses different other Terms related to “Talfeeq” such
as “ إحداث قول ثل ث ” adopting a view other than adopted by classical Fuqaha
(Scholars) in an issue and “ الرخ ص ”the optimal concessions. The study makes a
comparative analysis of the views of scholars about the
issues related to these Terms. The study came up with several results about
the issues and terms mentioned above.
issues related to these Terms. The study came up with several results about
the issues and terms mentioned above.

İnsanın eğitilebilmesi için psikolojik hazırbulunuşluk seviyesinin önemi büyüktür. Kur’ân, bu bakış açısıyla incelendiğinde birçok âyetin, muhataplarını vereceği bilgiye çeşitli şekillerde hazırladığı görülmektedir. Bu metodun da içinde bulunduğu Kur’ânî eğitimin ne kadar etkili olduğu, müşrik Arapların kısa zaman zarfında yaşadıkları büyük dönüşümden anlaşılmaktadır. Bu çalışmada “Kur’ân, eğitmek istediği muhataplarını psikolojik açıdan nasıl hazırlamıştır?” sorusu araştırılmıştır. Literatür taraması metodunun kullanıldığı çalışmada âyetler ve müfessirlerin bu âyetlere yaptıkları yorumlar, eğitimde psikolojik hazırbulunuşluk açısından incelenmiştir. Kur’ân’ın muhataplarını soru sorarak ve kıssalarla eğitime hazırladığı ayrıca özellikle gelecek olan kurala ve verilecek olan bilgiye zemin hazırlamaya yönelik psikolojik hazırbulunuşluklarını geliştirdiği tespit edilmiştir. Araştırma sonucunda Kur’ân’ın tatbik ettiği eğitim metotlarının, günümüzde din eğitimine olduğu kadar eğitim psikolojisi alanına da kaynaklık edebileceği görülmüştür. Makale, Kur’ân âyetlerine psikolojik hazırbulunuşluk açısından bakan ilk çalışma olması hasebiyle özgün bir çalışma olarak önem arz etmektedir.

Sūrah At-Tagābun: The Day of Loss and Gain
Summary: In this paper, Sūrah At-Tegābun, the 64th chapter of the Qur’an consisting of 18 verses, is interpreted using a verse-by-verse approach. The surah takes its name from the word at-Tagābun, mentioned in the ninth verse. Most Qur’ān commentators consider it to have been revealed in Mecca. The surah begins with the tasbīḥ (praise) of Almighty Allah and an explanation of His comprehensive knowledge, and it likewise concludes with an emphasis on His knowledge. The main theme of the surah is an invitation to faith and righteous conduct.

Surah At-Talāq: Dissolution of Marriage
Summary: In the work, using the verse-by-verse method, the author interprets the 65th Qur'anic Surah At-Talāk, which has 12 verses. It got its name because it talks in detail about the regulations of talaq (divorce, separation of marriage), more than any other surah. Also, the sura talks about God-fearing as the main factor in preserving the family, but also the individual as a society and the Ummah as a whole.

The issue of compiling the Qur'an and the origin of the Qur'anic readings and the history of these readings is one of the most important issues that has caused many problems in the field of Qur'anic studies, and from this point of view, some challenges have been raised by Orientalists, and on its basis the critics have raised doubts about the Qur'an's being revelatory and the soundness of its text. Since the answer to these doubts seems very essential and important, we decided to examine and analyze the viewpoints of the contemporary Orientalist, "Claude Gilliot" in this field, relying on his article entitled, "The Origins of the Qur'anic Text and its Fixation". In this research, which was carried out with the approach of critical analysis, we have achieved the following results: 1. His viewpoint about the method of compilation of the Qur'an according to Islamic sources is completely incorrect and has used false and unreliable traditions in proving the compilation of the Qur'an after the era of the Holy Prophet (S.A.W.) by the Companions (ṣaḥāba). 2. His point of view about the changes made in the text is completely incorrect and he has attained this notion through false narrations and traditions, which is refutable. 3. Also, the fact that he argued that the copies of the Qur'an (muṣḥafs) of the Companions and the differences in the Qur'anic readings show that there was no single text until after the era of the Holy Prophet (S.A.W.), is completely incorrect and violable. 4. His statement regarding the criticisms of Muslims regarding the common manuscript of the Qur'an in the era of Uthman is completely incorrect and the Islamic community has had a consensus on this unique version.

Nearly 80% of teachers in Pakistan endure extreme pressure at work, which often leads to burnout, consisting of emotional exhaustion and a decrease in effectiveness. This study examined the impact of listening to the Quranic recitation of Surah Rahman on mood shifts (emotional state fluctuations) and Burnout among school teachers. A single-group pre-test/post-test design with a quasi-experimental method recruited 50 teachers through convenience sampling; some were assigned to listen to Surah Rahman, while others served as a control group. The Brief Mood Introspection Scale (BMIS) and Burnout Assessment Tool (BAT-12) were used to assess outcomes. Statistical analysis using paired-sample t-tests revealed a significant reduction in mood fluctuation scores from pre-to post-intervention (

Fenomena hoax atau berita bohong yang disebar melalui media-media sosial telah menjadi keprihatinan banyak pihak. Jika menengok ke belakang, pada era kenabian dan sejarah-sejarah yang dinukil oleh al-Quran, penyebaran berita bohong atau hoax juga diabadikan dalam al-Quran. Bahkan, al-Quran memberikan bukti konkrit kepada pembaca tentang latar belakang, konstruksi ide yang dibangun dan pilihan diksi yang digunakan untuk menggambarkan secara utuh dan komprehensif apa dan bagaimana sesungguhnya hoax itu dirumuskan dan dipraktekkan oleh orang-orang yang cenderung menentang tumbuh kembangnya ajaran Islam yang cinta damai yang dibawa Nabi Muhammad SAW pada masyarakat Arab. Namun demikian, ketika fenomena hoax kembali muncul pada masyarakat akhir-akhir ini, umat Islam justru terbawa dalam arus kekeliruan informasi. Pada saat yang sama, kajian-kajian atas hoax yang ada dalam al-Quran cenderung dilakukan secara kasus perkasus atau ayat per-ayat, sebagaimana terdapat dalam literatur-literatur...

Öz Dârülfünûn İlahiyat Fakültesi ve Medresetü'l-Vâizîn'de on üç yıl tefsir ve kelam dersleri veren Ahmed Mâhir Efendi, Dârülfünûn İlahiyat Fakültesi'nin gelişmesine önemli katkılarda bulunan isimlerden biridir. Kendisinin adı tefsir dersi hocaları arasında Manastırlı İsmail Hakkı ile beraber ön planda yer almıştır. İslâmî ilimlerdeki birikimiyle dikkat çeken Ahmed Mâhir Efendi dinî konularda görüşleri sorulan kişiler arasında olmuştur. Bu ilmî kişiliğine ek olarak irşad faaliyetleri, etkileyici hitabeti ve siyasî görüşleri itibarıyla da dikkatleri üzerine çekmiştir. Bu makalede Ahmed Mâhir Efendi'nin tefsir alanına ilişkin Osmanlıca kaleme almış olduğu ve yakın zamanda yapılan bir çalışma dışında hakkında müstakil olarak bir araştırma bulunmayan "Mu'cizât-ı Kur'âniyye" adlı eseri üzerinde durulmuştur. Bu kapsamda eserin genel özellikleri, muhtevası ve tefsir ilmi açısından öne çıkan tarafları irdelenmiş, özellikle de müellifin âyetleri yorumlama yöntemi değerlendirilmiştir. Çalışmanın temel ilgi alanı, müderris ve siyasetçi kimliğine sahip bir Osmanlı âliminin Kur'ân tasavvurunu ve âyetleri yorumlama yöntemini ortaya koymak, bunun yanı sıra dönemin dinî, fikrî, sosyal ve siyasî tartışmaları bağlamında Ahmed Mâhir Efendi'nin durduğu yeri ve onu farklı kılan noktaları tespit etmek suretiyle bir müfessiri çevreleyen şartların âyet yorumları üzerindeki tesirlerine işaret etmektir. Çalışmada doküman analizi ve içerik tahlili yöntemi temel alınmış olup kısmen de karşılaştırmalı değerlendirmelere başvurulmuştur. Elde edilen verilere göre Mu'cizât-ı Kur'âniyye'de toplumun gündeminde olan çeşitli İslâmî, politik ve toplumsal meselelerin Kur'ân perspektifinden değerlendirildiği ve bu eserin müellifinin tefsir ilmindeki ve diğer İslâmî ilimlerdeki birikimini yansıttığı bir çalışma olduğu görülmüştür.

This study examines the role of reason (al-aql) and heart (al-qalb) in the Qur'an as cognitive and spiritual tools for humans. QS. al-Ankabut: 43 emphasizes the importance of reason in understanding divine parables, while QS. al-A'raf: 179 highlights human negligence in not using the heart to grasp the meaning of Allah's verses. The method used is analytical interpretation, through the perspective of Tafsir Mafatih al-Ghaib by Fakhruddin Al-Razi, which is known for its rational and philosophical approach. This study concludes that in Al-Razi's interpretation, reason is understood as an intellectual ability that enables scholars (al-'alimun) to interpret the parables of the Qur'an in depth through the process of ta'aqqul, which is holistic thinking that integrates rational analysis with revelatory guidance. Reason plays a role in assessing truth in the aspects of belief, law, and ethics. Meanwhile, the heart is the center of spiritual awareness (lathīfah rūḥiyyah), which enables humans to experience a spiritual journey (suluk), attain knowledge of Allah (wushul), and purify the soul from diseases of the heart (tazkiyah). Failure to use the heart causes humans to go astray, even becoming lower than other creatures. The findings of this study show that reason and the heart complement each other. Reason functions as a tool for rational analysis, while the heart is the center of internalization of spiritual values. An imbalance between the two, for example, relying on reason without purifying the heart, has the potential to produce a superficial understanding. The implications of this research are important for Islamic education, namely the integration of cognitive and spiritual development in the curriculum, as well as for contemporary life, by emphasizing the balance between reason and heart in facing modern challenges such as spiritual crises and the spread of disinformation.

This work presents a comprehensive refutation of Imām al-Shāfiʿī's Kitāb Jāmiʿ al-ʿIlm, one of the foundational texts of classical Islamic jurisprudence that established ḥadīth, consensus (ijmāʿ), and analogy (qiyās) as binding sources of law alongside the Quran. The author systematically examines al-Shāfiʿī's central arguments and demonstrates that each pillar of his legal theory contradicts the Quran's explicit self-testimony as complete, fully detailed, and sufficient.

The refutation proceeds through ten chapters, addressing: (1) al-Shāfiʿī's foundational claim of dual authority (Quran and Sunnah); (2) his courtroom analogy equating fallible reports with revelation; (3) his interpretation of ḥikmah (wisdom) as Sunnah, shown through grammatical, contextual, and historical analysis to be unsustainable; (4) his reading of "obey the Messenger" verses, which the author demonstrates refer to obeying revelation itself, not an independent corpus of reports; (5) his doctrine of abrogation (naskh), revealed as a misreading of Quranic terms and a mechanism for overriding clear verses; (6) his theory of general and specific (ʿāmm/khāṣṣ), which functionally replaces Quranic rulings with ḥadīth-based ones; (7) consensus, shown to lack Quranic warrant and historical verifiability; (8) analogy, which crosses the line from reasoning to legislation; (9) the circular use of weak ḥadīth to justify juristic authority; and (10) al-Shāfiʿī's rhetorical strategy of staging his opponent's defeat.

Throughout, I argue that al-Shāfiʿī's framework depends on treating the Quran as incomplete despite its explicit declarations otherwise (6:38, 6:114-115, 16:89), privileges conjecture over certainty in violation of Quranic prohibitions (10:36, 17:36), and elevates human transmission to the status of divine revelation. The work concludes that the Quran-alone position is not merely coherent but mandated by the scripture's own testimony, and that Sunnah-based jurisprudence represents a human construction that obscures rather than clarifies divine guidance.

This study explores Muhammad Arkoun's hermeneutical approach to Qur'anic interpretation, which emphasizes the importance of understanding the Qur'an within its socio-historical context. Arkoun's critical stance toward traditional Islamic scholarship and his advocacy for a multidisciplinary framework have made significant contributions to modern Qur'anic studies. The study aims to analyze Arkoun's method, focusing on his use of historical, anthropological, and semiotic-linguistic approaches to reinterpret revelation in a contemporary context. The qualitative methodology employed in this study involves an extensive literature review and contextual analysis of Arkoun's works, examining his key concepts such as wahyu (revelation), Umm al-Kitab (Mother of the Book), and liqa' Allah (meeting with God). The findings reveal that Arkoun challenges the static understanding of the Qur'an by promoting a dynamic and adaptable interpretation that responds to modern societal needs. His emphasis on historical contextualization allows for a nuanced understanding of the Qur'an's ethical and social principles, particularly in addressing issues such as gender equality, human rights, and interfaith dialogue. Arkoun's semiotic-linguistic approach provides further depth to his analysis by uncovering the symbolic and rhetorical structures within the Qur'an. However, his methodology also faces criticism, particularly from scholars concerned about the potential erosion of the Qur'an's sacredness and the risk of subjective interpretation. The study concludes that Arkoun's hermeneutical framework offers a valuable contribution to contemporary Islamic thought by encouraging critical engagement with the Qur'an in ways that promote inclusivity, adaptability, and dialogue between tradition and modernity. His approach underscores the necessity of continuous reinterpretation to keep the Qur'an relevant to evolving ethical, social, and political challenges. The findings suggest that further research could explore the practical applications of Arkoun's hermeneutics in various contemporary contexts, contributing to the ongoing evolution of Qur'anic interpretation and Islamic studies.

The book offers a comprehensive interpretation of the Qur’an that integrates linguistic, scientific, and philosophical perspectives. It explores the linguistic roots and precise expressions, highlights the Qur’an’s unique eloquence, and connects its verses to modern scientific discoveries in physics and biology. It addresses human creation, life, death, and the soul, while also examining historical references and links to earlier scriptures. Additionally, it discusses destiny in relation to cosmic laws and relativity. The work serves as a holistic reference for scholars of Qur’anic studies, science, and philosophy.

Makalah ini membahas ayat-ayat al-Qur’an yang berhubungan dengan ilāhiyyāt dan ketauhidan, sebagai inti dari akidah Islam. Tauhid merupakan fondasi keimanan yang menentukan diterimanya amal ibadah seorang Muslim. Kajian ini meneliti sejumlah ayat penting, seperti :

Tafsir QS. Al-Baqarah Ayat 163,
Tafsir QS. Al-Baqarah Ayat 255, (Ayat Kursi)
Tafsir QS. Al-Qashash Ayat 88
Tafsir QS. Al-Anbiya Ayat 25
Tafsir QS. At-Taubah Ayat 129
Tafsir QS. Al-Ikhlas Ayat  1–4.

Setiap ayat dianalisis melalui pendekatan tafsir mu‘tabar dengan memperhatikan asbāb al-nuzūl, munāsabah, mufradat, dan pelajaran yang terkandung di dalamnya. Hasil pembahasan menunjukkan bahwa semua ayat tersebut menegaskan keesaan Allah, menolak segala bentuk syirik, dan menampilkan sifat-sifat kesempurnaan-Nya. Seluruh nabi dan rasul diutus untuk membawa risalah tauhid sebagai landasan akidah dan pembentuk akhlak mulia. Dengan demikian, pemahaman yang benar tentang tauhid menjadi pondasi utama bagi keimanan, ketakwaan, serta pembentukan karakter Islami dalam menghadapi tantangan kehidupan.

Kata Kunci : Tauhid; Ilāhiyyāt; Akidah Islam; Tafsir Ayat Tauhid; Asmā’ wa Ṣifāt; Ayat Kursi; Surat al-Ikhlāṣ; Anti-Syirik; Ulūm al-Qur’an; Tafsir Klasik; Tafsir Kontemporer; Asbāb al-Nuzūl; Munāsabah Ayat; Teologi Islam; Ketuhanan dalam al-Qur’an.

This journal offers a comprehensive elaboration of the Ma'nā-cum-Maghzā approach in interpreting the Qur'an and Hadith, which is presented as an answer to socio-religious challenges in the contemporary era. This approach is based on the methodological need to read sacred texts contextually, without getting caught up in static literal meanings, but also not slipping into interpretive subjectivism that is detached from the historical roots of the text. The Ma'nā-cum-Maghzā approach integrates the reconstruction of historical meaning (al-ma'nā al-tārīkhī) and the main message or significance (al-maghzā) that is developing (dynamic phenomenal), through an analysis of the 7th century Arabic language, the macro and micro historical contexts of revelation, studies of intratextuality and intertextuality, and contextualization of universal values contained in the Qur'an and Hadith. This study emphasizes that the interpretation of religious texts needs to consider hermeneutic balance: respecting the historical meaning intended at the time of revelation, while simultaneously constructing new significance that is relevant to the needs of the modern era. By using systematic methodical stages, this approach seeks to maintain the principle of the authority of sacred texts while simultaneously reviving the spirit of rahmatan lil-'ālamīn in today's social dynamics. This journal also shows how this approach can be applied to various current issues, such as radicalism, enforcement of Islamic law, digital sharia economics, and the position of women in leadership and social relations. Through in-depth discussion, the Ma'nā-cum-Maghzā approach is positioned as a form of development of the progressive quasiobjectivist school of interpretation previously pioneered by thinkers such as Fazlur Rahman and Nasr Hamid Abu Zayd. Among the main contributions of this approach is its ability to build an interpretive framework that is responsive to social change, cultural plurality, the development of science, and the actual needs of the people. Thus, this approach offers a moderate, dynamic, and transformative model of interpretation, which is very necessary in grounding Islamic values amidst the complexity of the modern world.

The Sources are very important and basic needs of a researcher in any walk of life. In literary research, it becomes more important to find authentic and reliable sources to generate concrete results. There are two major types of sources employing authenticity i.e. primary sources and secondary sources. There are two more types, commonly unknown to the mobs, which are by the nature of the sources; and these are direct and indirect sources respectively. This article is focused on the point that during the process of literary research, a research scholar has to use what sort of sources and what is their level of authenticity. Moreover, it is also mentioned that what is the importance of sources in literary research and in its proceedings to find concrete results.

Literary research is much like a subsidiary of documentary research. For research in classical literature, one must go for researching many sources. Personal Diaries are considered a very important source in this regard. The ample use of this source can make it better and more authentic. Especially in research on classical literature, the role of these Personal Diaries can't be denied. This article clarifies how and how much these Personal Diaries can help a researcher. Where the researcher loses his way, this source shows him the light to the right path and so his journey continues. Although the authenticity of these Personal Diaries is not much in the absence of more authentic sources there is no other way to get rid of it .The Personal Diaries of the poets are a very important source of old literature, especially its importance can't be denied as far as the classical Urdu poetry is concerned.

This study examines the polemics over the identity and characteristics of Abd al-Rauf al-Singkili's Nusantara tafsir book, Tafsir Tarjuman al-Mustafid. Which many consider that this tafsir book is a duplication and translation of previously existing tafsir books, such as Tafsir Jalālayn, Tafsir al-Khāzin, and Tafsir al-Baydawi. This research is explored through a qualitative method with a Library Research approach. Because the sources used are primary literature in the form of Tafsir Tarjuman al-Mustafid and supported by secondary literature from books, journal articles, and so on. The results of this study found evidence that the book of Tafsir Tarjuman al-Mustafid is an original book of interpretation and adaptive application. And the assumptions and accusations of orientalists against Tafsir Tarjuman al-Mustafid are unfounded.

The research used the inductive method to monitor the common mistakes of the competitors, with the application of the descriptive analytical method to describe and arrange these errors, and to indicate the ways to treat and get rid of them. The research reached results, the most important of which are: that most of the mistakes that the competitors make are due to the lack of mastery in pronouncing some letters, especially with regard to separating tender letters (Terqeeq) from glorified letters (Tefkheem) when they are adjacent, and that the common mistakes in stopping and starting are frequent among the competitors, especially when re-reading after a forced or optional stop.

This article discusses the importance of knowledge and morality and their role in social life. Knowledge provides awareness and progress, while morality gives respect and dignity. Through Islamic teachings and social examples, the article explains that a truly successful society is one that combines both knowledge and morality.

This paper examines the concept of spiritual resistance as exemplified in the biblical narrative of Jesus, with particular focus on his confrontation with Satan as recorded in the Gospels of Matthew. Through an eschatological lens, this study explores the theological implications of remaining "unbowed" in the face of spiritual adversity, drawing parallels between contemporary geopolitical conflicts and ancient spiritual warfare narratives. The analysis encompasses perspectives from Yahwehist, Christian, Jewish, and Islamic traditions, examining how the figure of Jesus (known as Yeshua in Hebrew and Isa in Arabic) represents unwavering monotheistic devotion in the face of temptation and persecution.

This study analyzes verses (1-8) of Surah Al-Anfal, focusing on rulings regardingspoils of war, the significance of obedience to revelation, and the role of faith inachieving victory. Using an analytical methodology, it examines the meanings ofthe verses in their historical and linguistic contexts, drawing on classical andcontemporary exegeses. The study also explores juristic opinions on legislativerulings.
It aims to uncover the verses’ legislative and educational aspects by analyzing itsmain themes, emphasizing the importance of Quranic vocabulary and grammar inunderstanding its deeper meanings. Additionally, it highlights the verses'educational role in guiding the Muslim community toward adherence to divinerulings and promoting ethical values, offering insights into their relevance to contemporary challenges.

In Eurasia the great historic fault lines between civilizations are once more aflame. This is particularly true along the boundaries of the crescent-shaped Islamic bloc of nations from the bulge of Africa to central Asia. Violence also occurs between Muslims, on the one hand, and Orthodox Serbs in the Balkans, Jews in Israel, Hindus in India, Buddhists in Burma and Catholics in the Philippines. Islam has bloody borders.-Samuel Huntington, 1993 "Individual Moslems may show splendid qualities-but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world."-Winston S. Churchill, The River War.

There comes forth from their bellies (of bees) a drink of varying hues. Therein is cure for men. Surely, in that is a Sign for a people who reflect." (Quran 16: 69) Islam encourages medical research and treatment, viewing healing as both divine mercy and human responsibility. The Prophet (SAW) declared: 'There is no disease that Allah has created,

This work traces how Greek and Islamic sources equate the passing of time with decay and how late-antique and medieval theology repositions that intuition. The focus is the pairing αἰών and الدَّهْر as two historical lenses through which a cyclical eternity has been projected onto the divine. This cross-reading prompts the question: to what extent can Time be identified with God? An identity reading hears I am al-Dahr as a divine self-presentation in and as the alternation that constitutes day and night. A sovereignty reading hears the same words as lordship over alternation without ontological identity. The project maps these readings and shows how aiōn and al-dahr name horizons through which rule, cycle, and measure are disclosed as modes of divine governance, rather than as an independent doom.

১১ মে সকাল ৮ টার একটু আগে বা পরে মাগুরা শহরের পারনান্দুলিয়ায় এক মর্মান্তিক সড়ক দুর্ঘটনায় যে মানুষটি তাঁর মহান রবের কাছে পাড়ি জমালেন, তিনি মা, তিন কন্যা, এক পুত্র সন্তান এবং স্ত্রীসহ দলমত নির্বিশেষে অসংখ্য গুণগ্রাহী মানুষ রেখে গেছেন প্রফেসর ড. খোন্দকার আবু নঈম মুহাম্মদ আব্দুল্লাহ জাহাঙ্গীর।

তিনি ছিলেন দেশের এক বড় সংখ্যক দ্বীনপ্রিয় মানুষের প্রিয় শাইখ, দ্বীনের মহান শিক্ষক। ঘটনার দিন বিকেলে তাঁর প্রিয় প্রতিষ্ঠান আস-সুন্নাহ ট্রাস্ট্রের আঙ্গিনায় (যা তাঁর বাড়ির আঙ্গিনাও) হাজির হয়ে দেখলাম, সেখানে লোক-লোকারণ্য। তাদের কেউ ফুফিয়ে কাঁদছেন, কারো চোখ দিয়ে নীরবে পানি ঝরছে, আবার অনেকেই ছোট ছোট দলে বসে বলছেন- এ কী হলো, আমরা এখন কার কাছে যাবো? আর সকলেই অধীর আগ্রহে শেষ দেখার জন্য অপেক্ষা করছেন, দেশের নানা স্থান থেকে মানুষেরা আসছেন জানাযায় অংশগ্রহণের জন্য। বর্তমান সময়ে একজন মানুষের জন্য এমনটি সচারচর চোখে পড়ে না। জ্ঞানচর্চা এবং দাওয়াহর কাজে নিবেদিত এই ক্ষণজন্মা মানুষটির জন্ম ১ ফেব্রুয়ারি ১৯৬১, ঝিনাইদহ জেলার এক নিভৃত গ্রামে।

একজন সরলপ্রাণ স্কুল শিক্ষকের একমাত্র পুত্র সন্তান পড়ালেখা করেছেন স্থানীয় মাদরাসাসহ ঢাকা আলিয়া মাদরাসা থেকে কামিল (হাদীস, ১৯৭৯) এবং বিশ্বখ্যাত ইমাম মুহাম্মদ ইবনে সউদ ইসলামী বিশ্ববিদ্যালয়, রিয়াদ থেকে অনার্স, মাস্টার্স এবং পিএইচডি ডিগ্রী অর্জন করেন। অবশ্য তাঁর একমাত্র পুত্র সন্তান উসামা সেখানেই স্নাতক শ্রেণীতে পড়ালেখা করছে। তিনি সেপ্টেম্বর ১৯৯৮ সাল থেকে ইসলামী বিশ্ববিদ্যালয় কুষ্টিয়াতে আল-হাদীস এন্ড ইসলামিক স্টাডিজ বিভাগে শিক্ষকতায় নিয়োজিত। ইসলামের বিভিন্ন বিষয়ে ইংরেজি, বাংলা এবং আরবী ভাষায় প্রায় ৩০টি মৌলিক গ্রন্থ এবং ৪০ টির অধিক গবেষণা প্রবন্ধ দেশে-বিদেশে প্রকাশিত হয়েছে। তিনি সমকালীন জ্ঞান জগতের এক বড় দিকপাল ছিলেন, যা শুধু বাংলাদেশের জন্যই নয়, বরং বর্তমান বিশ্ব পরিসরেই তা প্রযোজ্য। অত্যন্ত এ মেধাবী মানুষটি কুরআনে হাফেজও ছিলেন।

United Nations Development Programme (UNDP) merupakan lembaga PBB yang berperan dalam mendukung pembangunan berkelanjutan di lebih dari 170 negara. Di Indonesia, UNDP menjalankan Country Programme 2021–2025 yang berfokus pada pembangunan manusia inklusif, transformasi ekonomi yang adil, dan pengurangan risiko bencana. Program ini tidak hanya mencerminkan kerja sama internasional, tetapi juga sejalan dengan prinsip siyasah dauliyah dalam Islam, seperti al-ta’awwun (saling membantu), maslahat (kepentingan umum), al-‘adalah (keadilan), dan penghormatan terhadap martabat manusia. Dengan demikian, kerja sama ini menghadirkan manfaat nyata bagi masyarakat sekaligus mewujudkan pembangunan yang adil dan inklusif.

Buck, Christopher. “Bahāʾīs [Supplement 2016]” (4,563 words). In: Encyclopaedia of the Qur’ān Online. General Editor: Johanna Pink, University of Freiburg. Leiden, The Netherlands: Brill. (Published online on December 1, 2016.) DOI: 10.1163/1875-3922_q3_EQCOM_050505.

Updated version of the original 2001 article: Buck, Christopher. “Bahāʾīs.” Encyclopaedia of the Qur’ān Online. Edited by Jane McAuliffe. Vol. One, pp. 197–199. Leiden: Brill Academic Publishers, 2001. DOI: 10.1163/1875-3922_q3_EQSIM_00042. See http://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/bahais-EQSIM_00042.

Note: The Persian (Farsi) translation of this article, بهائیت کریستوفر جورج بوک , was apparently excluded from publication by the “EQ Persian Translation Project,” presumably due to the controversial nature of the Bahá’í Faith (i.e. the problem of a post-Islamic religion) as a legitimate academic topic in an Islamic studies context. See: https://iqsaweb.wordpress.com/2014/06/23/eq-persian and https://www.academia.edu/23185082/Encyclopaedia_of_the_Quran_Persian_Translation_Vol._1.

In this study, the removal of acid blue 92 (AB92) dye was investigated using black cumin as a natural adsorbent and the resulting activated carbon. Activated carbon was produced from black cumin with the help of ultrasound and by Box-Behnken design. The results showed that activated carbon as an adsorbent requires a small amount to achieve maximum color removal. It was observed that increasing the AB92 concentration from 10 to 50 mg/L led to a decrease in the removal percentage, dropping from 96.75% to 89.38%. Adsorption isotherms and thermodynamics were studied to compare the adsorption capacity, rate, and mechanisms. The absorption process follows the Langmuir isotherm and pseudo-second order model, which shows its spontaneity and exothermic nature. As the dye concentration increases, the rate constant (k2) decreases from 0.05 to 0.004 for black cumin and 0.135 to 0.003 activated carbon, which proves the competition for adsorption sites at higher concentrations. The results showed that the interaction between the active sites on the surface of the adsorbent and the dye molecules controls the adsorption process. Negative enthalpy values indicate an exothermic absorption process, where higher temperatures lead to increased dye removal.

Kajian ini merupakan kajian literatur tentang warisan perempuan dalam tafsir Al-Qurṭubī menjadi sangat penting untuk melihat teks suci yang akan dipahami dalam rangka sosial-budaya yang berbeda dari masa ke masa. Tafsir Al-Qurṭubī melalui Al-Jāmi' li Aḥkām al-Qur'ān menegaskan bahwa didalam Al-Qur'an merupakan kitab yang pertama kali menjelaskan secara eksplisit tentang hak waris kepada perempuan, suatu perubahan besar dibandingkan dengan tradisi pra-Islam yang sangat mengabaikan posisi perempuan sama sekali. Dengan pendekatan hukum normatif, al-Qurṭubī menjelaskan pembagian warisan berdasarkan QS. al-Nisā' ayat 11 yang menetapkan perbandingan 2:1 antara laki-laki dan perempuan, dengan alasan bahwa laki-laki memikul tanggung jawab nafkah keluarga. Tafsir ini relevan dalam konteks sosial abad pertengahan, tetapi ketika direncanakan pada realitas modern, beliau menghadapi tantangan besar. Saat ini perempuan tidak lagi sekadar berada di ranah domestik, tetapi juga aktif di ranah publik, bahkan sering kali menjadi penopang ekonomi keluarga. Perubahan ini menuntut pembacaan ulang tafsir klasik agar lebih sesuai dengan prinsip maqāṣid al-sharī'ah, terutama dalam mewujudkan keadilan dan kesetaraan gender. Literatur kontemporer menunjukkan adanya pergeseran dari tafsir klasik menuju tafsir kontekstual yang lebih progresif. . Oleh karena itu, kajian ini menegaskan bahwa tafsir al-Qurṭubī harus dilihat sebagai warisan intelektual yang bernilai, namun tetap perlu direfleksikan ulang agar selaras dengan kebutuhan masyarakat modern. Kata kunci: al-Qurṭubī, warisan perempuan, tafsir klasik, tafsir kontemporer, keadilan gender. Isu perempuan dalam tafsir Al-Qur'an merupakan salah satu tema pokok dalam penafsiran dan studi gender dalam islam. Dalam Al-Qur'an khususnya pada Q.S An-Nisa' ayat 7, 11, dan 12 menegaskan bahwa baik laki-laki ataupun perempuan memiliki hak atas warisan, merupakan suatu ketentuan yang sangat inovatif dibandingkan dengan tradisi pra islam yang menghapus hak perempuan. Ayat-ayat tersebut menjadikan pijakan penting bagi kesetaraan hak kepemilikan antara laki-laki dan perempuan dalam keluarga maupun masyrakat.

Surah Al-Kawthar (‫)الكوثر‬ is the 108th chapter (sūrah) of the Quran, designated after the word 'alkauthar' occurring in the first verse of this surah.

Although the Hadeeth designating Al-Kawthar to the Fountain of Kauthar, which will be granted to the Prophet SAW on the Day of Resurrection, and the River of Kauthar, which he will be granted in Paradise adds an extra dimension to our understanding of the Quran, the author suggested that the verses should first be understood through other related verses in the Quran itself. The authors analysis suggests that primarily the word refers to the exalting (Rafa') the fame of the Prophet (SAW) , the blessings bestowed upon him, preserving and promoting the message (the Quran) given to him by Allah (ST) , flowering of his progeny and blessings bestowed upon them.

يتوخى هذا المقال تناول قضية الفن من داخل التفكير الفلسفي، عبر استحضار منظورين  فلسفيين حول الفن؛ إذ  يخص المنظور الأول الفيلسوف الألماني فريدريك نيتشه الذي لطالما مجد الفن و دافع عن سموه، باعتباره حفازا لإرادة القوة و الحياة، في حين يرتبط المنظور الثاني بالفيلسوف الفرنسي أندري كونت سبونفيل الذي ينظر للفن بوصفه شرطا إنسانيا  بامتياز، يكمن دوره في  الإجابة عن الأسئلة المربكة المرتبطة بالحياة و المصير  و الموت.
  تروم هذه الدراسة كذلك بناء مقارنة بين هذين المنظورين، و ذلك عبر الحفر في دلالة  كل منظور، ورسم نقط الالتقاء و الاختلاف بينهما، بالرغم من التفاوت الزمني الحاصل بين هذين الفيلسوفين.

Islam, according to the Book of Allah, is a religion of reconciliation. But this is not always reflected in the umma’s past encounters with non-Muslims, guided more by tradition and ulama than by revelation. Being influenced by hawkish rulers and ulama, the umma embarked upon a warpath. It became embroiled in wars with non-Muslims, and even with Muslims of different persuasions. Why? Hawkish rulers wanted to enlarge the empire through wars of aggression. But the Book of Allah prohibits aggression. Thus, hawkish rulers engaged willing ulama to provide a “religious” justification of wars of aggression. Accordingly, the ulama turned from the Book of Allah to books of traditions. Recourse to hawkish traditions provided a part of the  justification of wars of aggression. The reinterpretation of revelation as a teaching of war was assisted by the repression of reason. This enabled recourse to practices and presuppositions contrary to the teaching of revelation. These encompass the treatment of tradition as “revelation” and a “judge” of revelation, recourse to the teaching of abrogation, and the treatment of jihad al-talab as a sixth pillar of Islam. The reluctance to use reason also inhibited the ability of exegetes to understand revelation. Parts of revelation would appear to them as “unclear,” “insufficiently detailed” and “contradictory.” But the Book of Allah presents itself as “clear,” “fully detailed,” and “free of contradictions.” In different words, the reinterpretation of revelation as a teaching of war entails a misrepresentation of revelation. The allegedly “unclear” and “insufficiently detailed” verses would be “clarified” and “completed” by recourse to tradition. To empower tradition to discharge this function, tradition was treated as a “judge” of revelation. But this reversed the relationship between revelation and tradition. This is shirk, as it subordinates the words of Allah to the words of persons.  The reversal of the relationship between revelation and tradition was justified by the perception that “revelation requires tradition more than tradition requires revelation.” Furthermore, alleged “contradictions” in revelation would be redressed by recourse to the teaching of abrogation. But recourse to tradition and the abrogation of the verses of reconciliation by the verse of the sword recast Islam as a teaching of war. To justify waging wars of aggression, militant ulama designated all verses that restrict warfare to self-defense as “abrogated.” This enabled them to articulate the teaching of jihad al-talab or the propagation of Islam by the sword. But the abrogation of the verses of reconciliation that restrict warfare to self-defense was tantamount to tampering with the teaching of revelation. Repression of reason was particularly palpable at the time of the transition from consultative to dynastic rule, reflecting the emergence of authoritarianism. Persecution of the rationalists reached a zenith at the time of the “inquisition.” Musa al-Hadi slaughtered 5,000 rationalists in 786 for the “crime of free thinking,” in an event reminiscent of the Reign of Terror in revolutionary France a millennium afterwards. This tragedy occurred after the persecution of the free willers by the predestinarians. It included the beheading  of Ma’bad al-Juhani, the chief of the free willers, by Marwan in 699. These events, justified by mercenary exegesis and jurisprudence marred by kufr and shirk, require attention. Exegesis and jurisprudence require rehabilitation to harmonize them with the teaching of revelation. This requires the reengagement of reason and the re-affirmation of the preeminence of revelation. It requires the desacralization of tradition and its subordination to revelation. It requires rethinking the relationship between revelation and reason. Revelation and reason are not adversaries. Reason enables us to understand and follow revelation. Tradition is an expression and an actualization of revelation in action. Islamophobia is not caused just by non-Muslims. Muslims provide much reason for Islamophobia by clinging to traditions that contradict the Book of Allah. These encompass traditions on apostasy adultery., which mandate the death penalty while the Book of Allah prescribed no punishment if this life for apostasy. The Book of Allah mandates a hundred lashes upon conviction, based on the reliable eyewitness testimony of four reliable witnesses. These punishments result from jurisprudence impaired by the repression of reason, and the by treatment of tradition as revelation, able to “abrogate” and “replace” revealed rulings. To treat tradition as revelation “equal” to the Book of Allah is shirk. To endorse the teaching of abrogation in defiance of  verses that teach that we will not find a change in the words of Allah, is to reject those verses. This is an expression of kufr. To abrogate a revealed ruling by a tradition is an expression of shirk, treating traditions as more authoritative than the Book of Allah. The  characterizations of revelation as “unclear,” “insufficiently detailed” and “contradictory” are contrary to the teaching of revelation. Accordingly, they require being rejected. Exegesis and jurisprudence require reconstruction on principles in agreement with, not  contrary to the teaching of revelation. Thus, exegesis and jurisprudence, or epistemology more generally, require rehabilitation in light of the teaching of revelation.

الكتابة القرآنية بين سيميائية الدال وتداولية المدلول - نماذج مختارة
يقوم البحث على اختبار فرضية تزعم أنّ ما تفرّد به القرآن الكريم من ظواهر كتابية إنّما هي سمات ذات بُعد دلالي يختلف تداوليًا عن نظائرها في الكتابة القياسية؛ فدعائم هذا البحث: الدّال الكتابي، والمدلول التداولي في سياقات النص القرآني.
وغاية البحث الإجابة عن سؤالين، أولهما: هل الصورة الكتابية للكلمة القرآنية تمثل سمة تشير إلى معنى تداولي يختلف باختلافها؟ والثاني: ما النسبة المئوية لتحقق الارتباط في الكلمات المدروسة بين السِّمة الدّالة والمدلول التداولي؟
أمّا عينة الدراسة فكان اختيارها وفق شرطين أساسيين، أولهما: تكرار الكلمة ذاتها مع اختلاف سِمتها في سياقين أو أكثر، وثانيهما: تغايُر السِّمات الكتابية في الكلمات المدروسة، وعلى ذلك وقع اختيار ست كلمات تتسم بسِمات تقابلية، وهي: (يَبۡسُطُ/ يَبۡصُۜطُ)، (رِبٗا/ ٱلرِّبَوٰاْ)، (ٱلۡقَوَاعِد/ ٱلۡقَوَٰعِد)، (ٱجۡتَبَٰهُ/ ٱجۡتَبَىٰهُ)، (يَعۡفُوَاْ/ يَعۡفُوَ)، (شَجَرَة/ شَجَرَت).
والمنهج المتبع في هذه الدراسة هو استقصاء هذه الكلمات بسِماتها المختلفة واستقراء سياقاتها التداولية بالتحليل والمقارنة، مع تحري آراء اللغويين والمفسرين؛ لاستكشاف مدى تعالق السِّمة الكتابية والمدلول التداولي في الكلمة والسياق.
ينقسم البحث إلى: مهاد نظري يؤسس للتناول السيميائي التداولي، ثم الجانب التطبيقي، وتعقبه الخاتمة لتجيب عن سؤالَي الدراسة موضحةً مدى ارتباط المعنى التداولي بالسِّمة الكتابية للكلمة في سياقها، والمعاني التي تُسفر عنها الكلمات المدروسة بسِماتها المذكورة.
الكلمات المفتاحية: الرسم العثماني، الرسم والمعنى، المصاحف، السيميائية، التداولية، السياق.

The Quranic Writing Between the Semiotics of the Signifier and the Deliberativeness of the Signified - Selected models

This research is based on testing a hypothesis claiming that the unique scriptural phenomena in the Holy Qur'an are features indicative of meanings that differ pragmatically from their counterparts in standard writing. The foundations of this research are the written signifier, and the pragmatic meaning in the Holy Qur’an.
The aim of the research is to answer two questions: does the written form of the Quranic word represent a feature of a pragmatic meaning that differs as the writing differs? And what is the percentage of correlation in the studied words between the written feature and the pragmatic meaning?
The study's examples were selected according to two basic conditions, one is writing the same word in two different forms in two or more contexts, and the second is the diversity of written features in the studied words, and accordingly six words were chosen that represent comparable semiotics, and they are: (يَبۡسُطُ/ يَبۡصُۜطُ)، (رِبٗا/ رِبَوٰاْ)، (ٱلۡقَوَاعِد/ ٱلۡقَوَٰعِد)، (ٱجۡتَبَٰهُ/ ٱجۡتَبَىٰهُ)، (يَعۡفُوَاْ/ يَعۡفُوَ)، (شَجَرَة/ شَجَرَت).
The research is divided into a theoretical introduction, a practical application, and a conclusion that summarizes the research and answers the two questions of the study. It explains the meanings resulting from the examples with their aforementioned characteristics.
Keywords: Ottoman Calligraphic Script, Drawing and meaning, The Quran, Semiotics, Pragmatics, Context.

Penelitian mengenai relasi al-Qur’an an sains saring sekali ditemukan, baik dari kalangan mahasiswa sendiri maupun dari kalangan mufassir. Hal ini menjadi penyebab utama untuk menjawab rumusan masalah tentang relasi al-Qur’an dan sains yang berada di dalam tafsir Samudera al-Fatihah karya Bey Arifin. Selain untuk mengetahui cara Bey Arifin menghubungkan al-Qur’an dan sains penelitian ini juuga bertujuan agar mampu menghidupkan karya-karya ulama’ Indonesia yang sudah sangat lama dan masih layak untuk diteliti. Secara keseluruhan penelitian ini menggunakan metode kualitatif dengan kajian kepustakaan (library research) menggunakan buku-buku ilmiah. Karya-karya Bey Arifin khususnya tafsir Samudera al-Fatihah menjadi rujukan utama dalam penelitian ini agar mampu menjelaskan secara mendalam dan detail relasi al-Qur’an dan sains yang meliputi penafsiran Bey Arifin terhadap surat al-Fatihah, pola pemikiran Bey Arifin dan cara Bey Arifin di dalam merelasikan al-Qur’an dan sains. oleh karena ...