Qur'anic Studies

Michel Foucault başta olmak üzere yaşam sanatı filozoflarının girişimleriyle gelişen, felsefi etkinliğin alternatif bir okumasını modelleyen ve metafelsefi bir tartışmayı alevlendiren teklif, bir bakıma "yaşam sanatı olarak felsefe" şeklindeki antik idealin yirminci yüzyılda yeniden keşfidir. Yaşam sanatı filozofları ve özellikle Foucault'ya göre felsefe tarihi, Pythagorasçılardan başlayan ve Kartezyen kırılma anına uzanan süreçte bir kendilik kültürü tarihi olarak okunma olanağına sahiptir. Aristoteles müstesna olmak üzere, birçok antik filozofun düşüncesi veya her bir felsefe ekolü kendiliğin dönüştürülmesine, yetkinleştirilmesine ilişkin özgün stratejiler, teknikler etrafında örgütlenmiştir. Foucault'nun "öznenin hermeneutiği" adını verdiği bu yaklaşım, birtakım indirgemeleriyle birlikte, çeşitli ve yeni yorumsama olanakları taşımaktadır. Bu çalışmanın amacı, sözü edilen olanaklardan hareketle İslam dünyasında felsefenin meşruiyet kazanmasında ve halk tabanında yaygınlaşmasında kendisine başat rol biçilen hikemiyât literatürünü, özellikle bu literatürün rafine bir örneği olan Şehrezûrî'nin Nüzhetü'l-ervâh'ı özelinde yeniden değerlendirmektir. İlgili literatür, ilk bakışta Sokrates öncesi filozoflardan İslam dünyasındaki takipçilerine kadar felsefi özneye ilişkin vülger ve naif anlatılar dizisi olarak okunabilir. Ne var ki özellikle hikemiyâtı teşkil eden eserlerin tercih ettiği kavramsal yapıya, Foucault hermeneutiğinin perspektifiyle göz atıldığında mezkûr literatürün, hiç de naif olmadığı bilakis felsefenin İslam dünyasında bir nefs kültürü olarak tezahür ettiği ve ancak bu sayede içselleştirildiği anlaşılacaktır. Dolayısıyla bu zeminde teşekkül eden İslam felsefesinin de özgün boyutları ve simalarıyla Foucault'nun hermeneutiğine dâhil edilebileceği iddia edilebilir.

تبیین ریشه‌های مادی و اقتصادی تحولات صدر اسلام، به‌ویژه شکل‌گیری هسته اولیه اپوزیسیون شیعی در کوفه علیه خلافت عثمان، همواره یکی از چالش‌های پژوهش‌های تاریخی بوده است. این مقاله با تمرکز بر ماجرای مشهور «بستان قریش» و غائله دارالاماره کوفه، به بازخوانی نقش اراضی «سواد» عراق و متولیان آن (قُرّاء) در بازتعریف مناسبات قدرت می‌پردازد.
این پژوهش با اتکا به روش توصیفی-تحلیلی و بررسی انتقادی منابع متقدم تاریخی (نظیر تاریخ طبری، انساب‌الاشراف بلاذری و طبقات ابن‌سعد) در کنار تحلیل دیدگاه‌های مستشرقان و مورخان معاصر (مانند مارتین هیندز و محمد شعبان)، ابعاد حقوقی و اقتصادی اراضی صوافی (زمین‌های تاج‌و‌تخت ساسانی) را پس از فتوحات اسلامی واکاوی می‌کند.
یافته‌های تحقیق نشان می‌دهد برخلاف دیدگاه رایج هیندز که شورش قراء کوفه را ناشی از تنگنای اقتصادی و فشار فقر قلمداد می‌کند، این خیزش در واقع محصول «سرریز وفور اقتصادی» و دفاع از استقلال ساختار تولید ثروت در عراق بوده است. اراضی سواد که توسط خلیفه دوم به‌عنوان وقف عمومی (فیء) اعلام شده و نظارت بر صوافی آن به فاتحان اولیه (قراء) واگذار شده بود، ستون فقرات اقتصاد خلافت را تشکیل می‌داد. تلاش کارگزاران اموی عثمان برای تغییر وضعیت حقوقی این زمین‌ها به نفع اشرافیت قریش، به رهبری مالک اشتر با واکنشی سخت مواجه شد.
این مطالعه نتیجه می‌گیرد که نزاع بر سر اراضی سواد و مالکیت صوافی، صرفاً یک اختلاف مالی یا محلی نبوده، بلکه تعرض به سازمان اقتصادی اراضی عراق به شمار می‌رفته است. قراء پیش از انتقال به کانون قدرت سیاسی در دوره خلافت امام علی (ع)، نقشی بی‌بدیل در مدیریت ثروت اسلامی داشتند. از این رو، بستر مادی و محرک اصلی سازمان‌دهی اپوزیسیون کوفی که بعداً شالوده تشیع سیاسی-مذهبی را شکل داد، دفاع از نهاد وقف اراضی سواد در برابر هژمونی اقتصادی قریش بوده است.

Perkembangan kecerdasan buatan (Artificial Intelligence/AI) telah menghadirkan kemudahan dalam produksi dan distribusi informasi, namun pada saat yang sama memunculkan berbagai persoalan seperti hoaks, disinformasi, deepfake, dan fenomena AI hallucination yang berpotensi mengaburkan batas antara fakta dan manipulasi informasi. Kondisi tersebut menimbulkan kebutuhan akan kerangka etis yang mampu membimbing masyarakat dalam menerima dan menyebarkan informasi di era digital. Penelitian ini bertujuan mengkaji penafsiran QS. Al-Ḥujurāt [49]: 6 serta menganalisis klasifikasi ayat tersebut sebagai ayat universal atau partikular dalam kaitannya dengan fenomena informasi digital kontemporer. Kajian ini menggunakan metode penelitian kepustakaan (library research) dengan pendekatan tafsir tematik melalui analisis terhadap ayat, asbāb al-nuzūl, penafsiran para mufasir, serta penerapan kaidah tafsir al-'ibrah bi 'umūm al-lafẓ lā bi khuṣūṣ al-sabab. Hasil penelitian menunjukkan bahwa meskipun QS. Al-Ḥujurāt [49]: 6 turun berkaitan dengan peristiwa khusus yang melibatkan al-Walīd ibn ‘Uqbah, kandungan normatif ayat tersebut bersifat universal karena didasarkan pada keumuman lafaz yang ditujukan kepada seluruh orang beriman. Prinsip tabayyun yang terkandung dalam ayat tersebut tidak hanya relevan pada konteks sosial masyarakat awal Islam, tetapi juga dapat diterapkan dalam menghadapi hoaks, deepfake, dan informasi yang dihasilkan oleh AI generatif. Dengan demikian, penelitian ini menunjukkan bahwa QS. Al-Ḥujurāt [49]: 6 memiliki kontribusi sebagai landasan etis dan epistemologis dalam membangun budaya verifikasi informasi serta penguatan literasi digital pada era kecerdasan buatan.

The interpretation of the Quran continues to evolve in line with changes in the social, cultural, and religious conditions of society. The diversity of interpretations demonstrates that understanding the Quran is influenced not only by the text but also by the context in which the interpreter interprets it. Previous research on the nuances of Moh. E. Hasim's interpretation of the Holy Verses in Reflections indicates the dominance of fiqh (Islamic jurisprudence), sociocommunity, linguistic, and scientific nuances influenced by Sundanese cultural realities. Based on these findings, this article aims to examine the nuances of Quranic interpretation from a broader social, cultural, and religious perspective. This research uses a qualitative method with a literature review approach through analysis of various classical and contemporary exegetical literature. The results indicate that social factors influence the formation of interpretations that are responsive to societal needs, cultural factors influence how people understand and contextualize the Quran's messages, while religious factors relate to the background of the school of thought, intellectual tradition, and the orientation of the exegete's thought. These three factors give rise to diverse nuances of interpretation that enrich the treasury of Islamic exegesis. Thus, the diversity of interpretations of the Qur'an is a consequence of the interaction between the sacred text and the evolving realities of human life.

The Qur’anic formula “We make no distinction between any of them” is classically read in tafsīr as rejecting selective prophetic belief. This article argues that the formula also rejects religious monopoly: no community may affirm its own prophet, scripture, or covenant while dismissing divine guidance mediated through another true messenger. It develops this claim through a distinction between two forms of belief: dogmatic belief, which binds a community to its own founding revelation and covenantal law, and testimonial belief, which confirms another God-fearing community’s prophetic testimony without entering its jurisdiction. It then proposes Noahide testimonial confirmation as a rabbinic equivalent. Noahism is not a separate religion for non-Jews, but the Torah measure by which God-fearing religions among the nations are confirmed as religiously valid and covenantally meaningful. It is proposed that a Jew or Christian with multi-covenantal/Noahide awareness fully fulfills the Qur’anic requirement without entering Islamic jurisdiction.

Penafsiran Al-Qur’an merupakan salah satu kajian penting dalam Islam yang terus berkembang dari masa ke masa. Perkembangan zaman, kondisi sosial, budaya, serta kemajuan ilmu pengetahuan memengaruhi lahirnya berbagai corak penafsiran Al-Qur’an. Artikel ini membahas nuansa corak penafsiran Al-Qur’an beserta karakteristik, faktor-faktor yang memengaruhi, dan perkembangan coraknya dalam sejarah Islam. Penelitian ini menggunakan metode studi pustaka dengan mengumpulkan berbagai referensi dari buku, jurnal, dan karya tafsir para ulama. Hasil penelitian menunjukkan bahwa corak penafsiran Al-Qur’an memiliki keragaman, seperti corak tafsir bahasa, fiqih, tasawuf, filsafat, ilmiah, hingga sosial kemasyarakatan. Setiap corak lahir dari latar belakang keilmuan mufasir dan kebutuhan masyarakat pada masanya. Selain itu, perkembangan corak tafsir juga menunjukkan bahwa Al-Qur’an memiliki kandungan makna yang luas dan mampu memberikan jawaban terhadap persoalan kehidupan manusia di berbagai zaman. Keragaman corak tafsir menjadi bukti bahwa penafsiran Al-Qur’an bersifat dinamis tanpa menghilangkan nilai dasar ajaran Islam.

Illuminating Scriptural Connections invites readers into a bold and revelatory dialogue between two of the world’s foundational scriptures. For the first time, the Torah’s fifty-four weekly portions are viewed through the lens of the Qur’an, uncovering both the variations between the two texts as well as the shared stories, prophets, principles, and visions that illuminate a deeper spiritual kinship between Judaism and Islam.

Rick Sopher and Abdulla Galadari show that the Qur’an has something meaningful to add to each weekly portion. The Qur’an designates the Torah as a source of “guidance and light” and responds to the Torah’s central narratives, from creation and prophecy to law, covenant, and divine mercy. Many commentaries compare key biblical narratives, such as Abraham’s intended sacrifice, Joseph’s life story, and Moses’s leadership, revealing the Qur’an’s perspectives. Sometimes the Qur’an upholds the Torah’s understandings; at other times it accentuates its own motifs and messages. Additionally, sometimes the Qur’an appears to engage with some early rabbinic traditions, and sometimes later Jewish literature seems to engage with the Qur’an too.

Along the way, the authors confront texts viewed as sources of tension between the two faiths. They argue that the belief that the Qur’an is hostile to all Jews is rooted in textual misunderstandings. The Qur’an both esteems certain Jews and sharply criticizes others. Muhammad’s encounters with Jewish communities, especially in Madinah later in his life, shaped the Qur’an’s portrayal.

Engaging both scripture and history, Illuminating Scriptural Connections underscores the shared linguistic heritage of Hebrew and Arabic, and challenges assumptions of opposition to demonstrate instead a profound reciprocity of ideas. It opens new spaces for interfaith understanding and connection, showing that the spiritual DNA of Judaism and Islam are intertwined far more closely than centuries of misunderstanding have allowed us to see.

The interpretation of the Qur'an is an effort made by Muslim exegetes to understand and explain the meanings of Qur'anic verses in accordance with the context of the era, societal needs, and their scholarly backgrounds. Differences in methods, approaches, and intellectual tendencies among exegetes have given rise to various nuances or patterns of interpretation, including linguistic, jurisprudential, theological, philosophical, mystical (Sufistic), socio-cultural (adabi ijtima'i), and scientific interpretations. This article aims to examine the concept of nuances or patterns of Qur'anic interpretation, the factors influencing their development, and their contributions to the enrichment of Islamic exegetical studies. This study employs a library research method with a descriptive-analytical approach through the examination of relevant literature on Qur'anic exegesis. The findings indicate that the diversity of interpretative patterns is a consequence of the dynamic development of knowledge, socio-cultural conditions, and the intellectual backgrounds of exegetes. Although each pattern possesses distinct characteristics, all contribute significantly to helping Muslims understand the Qur'an in a more comprehensive and contextual manner. Therefore, understanding the various patterns of interpretation is essential for fostering critical, moderate, and appreciative attitudes toward the diversity of thought within the Islamic exegetical tradition.

The interpretation of the Qur'an is an effort to understand the meanings and messages of its verses in accordance with human life and social contexts. Throughout its development, various interpretative styles or nuances have emerged, influenced by the intellectual, social, cultural, and ideological backgrounds of Qur'anic commentators. This article aims to examine the styles or nuances of Qur'anic interpretation and the factors that shape them. The study employs a library research method with a descriptive-analytical approach by reviewing relevant literature in the field of Qur'anic exegesis. The findings reveal that Qur'anic interpretation has developed into several major styles, including jurisprudential (fiqh), linguistic (lughawi), socio-literary (adabi ijtima'i), philosophical, mystical (sufi), and scientific interpretations. The diversity of these interpretative styles reflects the richness and comprehensiveness of the Qur'an, which can be understood from various scholarly perspectives while remaining within established principles of interpretation. Therefore, interpretative styles play a significant role in understanding the development of Qur'anic exegesis throughout history and its relevance to contemporary societal needs.

This study discusses the approach of Moh. E. Hasim in interpreting Al-Qur'an within the social environment of society. The research aims to analyze the characteristics, methods, and relevance of Moh. E. Hasim's interpretation in understanding the messages of the Qur'an in relation to community life. As a commentator, Moh. E. Hasim emphasized a contextual and communicative interpretation approach so that the values of the Qur'an could be easily understood and applied by society in everyday life. This research uses a qualitative method with a library research approach by examining various literature related to Moh. E. Hasim's works and Qur'anic interpretation studies. The findings show that Moh. E. Hasim applied a socioreligious approach in interpreting the Qur'an by connecting Qur'anic verses with social realities, cultural conditions, and moral values in society. His interpretation also highlighted the importance of Islamic ethics, social harmony, mutual cooperation, and the development of religious awareness in community life. In conclusion, Moh. E. Hasim's approach to Qur'anic interpretation has significant relevance in building religious understanding that is moderate, contextual, and close to the social realities of the community. His interpretative style contributes to making the Qur'an more understandable and applicable in addressing contemporary social issues.

The Department for the Study of Religion at the University of Toronto and the Center for Religion, Culture, and Society at the University of Tübingen are two of the premier centers for the study of religion in the world. They have already had many long-standing collaborations between individual researchers over the years, with several colleagues who have spent significant time at both institutions.

With this workshop, we aim to build on these collaborations by bringing together the interdisciplinary and multimethodological resources of the two centers, including historical, ethnographic, digital, and philological approaches. Based on shared reflections on the history of the study of religion in each of our countries, we seek to strengthen our connections by establishing an institutional partnership.

Together, we will chart a future for research and teaching in this changing, and everrelevant, field. The workshop will be a first step in fostering a longer-term international exchange and collaboration hub that brings together research professors and graduate students in the study of religion from Canada, Germany, and beyond.

Interpretation of the Qur'an is one form of intellectual effort by Muslims to understand the contents of Allah SWT's revelation. Along with the development of time, the methods and approaches of Qur'anic interpretation have also evolved, giving rise to various nuances or patterns of interpretation. These patterns are influenced by the educational background of the interpreters (mufassir), social conditions, the development of science and knowledge, and the needs of Muslims in every historical period. This article aims to examine the meaning of the nuances or patterns of Qur'anic interpretation, the various types of interpretative approaches, and the development of interpretative patterns from the classical to the contemporary era. This study uses a library research method with a descriptive-analytical approach. The results of the study show that Qur'anic interpretation has developed into various forms such as linguistic (lughawi), jurisprudential (fiqhi), philosophical (falsafi), mystical (sufistic), scientific ('ilmi), socio-literary (adabi ijtima'i), and rational approaches. The diversity of these interpretative patterns demonstrates the breadth of the Qur'an's contents, which can be understood according to the needs of the times without eliminating the fundamental values of Islamic teachings.

The interpretation of the Qur'an is an intellectual activity that continues to develop alongside the advancement of time, social changes, and scientific progress. These developments have given rise to various nuances or approaches of Qur'anic interpretation, influenced by the scholarly background of the interpreters (mufassirs), social conditions, and the needs of Muslim communities in different historical periods. Among the interpretive approaches that have emerged are the linguistic (lughawi), juridical (fiqhi), scientific ('ilmi), mystical (sufi), socio-cultural (adabi ijtima'i), and rational (bi al-ra'yi) approaches. This article aims to examine the definition, characteristics, and development of these various approaches to Qur'anic interpretation, as well as their implementation in contemporary exegetical works. This study employs a library research method with a descriptive-analytical approach. The findings indicate that the diversity of interpretive approaches represents a rich intellectual heritage of Islam, enabling the Qur'an to remain relevant in various contexts of human life. This diversity demonstrates the flexibility of the Qur'an as a guide for humanity, capable of addressing contemporary challenges without losing its fundamental values.

During the age of ignorance, people in Arabian Peninsula consisted of various religious groups with a variety of cultures and customs. Most of them were polytheists. They worshipped stones and trees. Statues of pagan gods were installed around the Ka"bah, the structure that was originally intended to honor the One and Only God of the universe. All Arabs whether Ibrahimites or heathenish came for annual pilgrimage to Makkah. No one bothered about the cultural merging between monotheism and paganism. People in the northeast were fire worshippers under Persian influence. The Christian faith at the northwest hardly reached people in the Peninsula, while that of Judaism traversed from the southwest and remained exclusively active in Yemen and Yathrib (contemporary Madinah). This very research paper is going to shed light on the religion of the Arabs which was prevalent among them during the age of ignorance.

Di susun oleh Siti Basriyatussaadah (221320121) Abstrak Artikel ini mengkaji dinamika dan kontribusi pemikiran tafsir di Indonesia dengan fokus khusus pada karya-karya Dr. H. Badrudin, M.Ag., seorang akademisi dari Universitas Islam Negeri Sultan Maulana Hasanudin Banten

Midianites and the Children of Israel in the Qur'ān: The Missed Encounter at Horeb Although the Qurʾānic material concerning the history of Midian is dispersed across several suras, a close reading reveals a striking internal coherence. The Midianites occupy a pivotal role in this narrative, which unfolds in three interrelated stages. First, the Qurʾān implicitly abrogates the account of Midian's annihilation by the Israelite army under Moses, as narrated in Numbers 31. This abrogation aligns with interpretive principles attested in the Pseudo-Clementine Writings, according to which neither God-understood as good and merciful-nor His messenger, could command the indiscriminate slaughter of women and children. Second, while rejecting the biblical depiction of total destruction, the Qurʾān nonetheless affirms that the Midianites, having committed repeated acts of injustice, deceit, and violence against the peoples with whom they traded, were subjected to a divine punishment during the Mosaic period. Qurʾānic terminology indicates that those guilty of wrongdoing perished as a result of a cataclysmic event, being swallowed up by fissures caused by an earthquake. Third, this ordeal is presented as coinciding with the bestowal of the Second Tablets of the Law, at the foot of a volcanic Horeb located on the Arabian Peninsula, within the framework of an encounter between the two messengers, Moses and his father-in-law Shuʿayb (the biblical Jethro). This meeting appears to have been intended to affirm a shared participation of the Arabs and the Children of Israel in the Abrahamic inheritance-an outcome ultimately thwarted by the Midianites' rejection and rebellion against God.

Despite increasing scholarly interest in the Māturīdī school of dialectic theology and Abū Manṣūr al-Māturīdī's Qur'an commentary among scholars of the history of kalam (rational theology) and tafsīr (Qur'anic exegesis), respectively, comparatively little attention has been devoted so far to the role of Qur'anic exegesis among later representatives of the school and to its relevance for the elaboration and transmission of Māturīdī thought in general. Accordingly, this article sketches the history of the Māturīdī tradition of Qur'anic exegesis. After discussing al-Māturīdī's foundational Taʾwīlāt ahl as-Sunna and its relevance for the formulation and dissemination of his doctrines, it turns to the tafsīr works of later major Māturīdī scholars, most notably Najm al-Dīn al-Nasafī and Abū l-Barakāt al-Nasafī. It presents an overview of the history and impact of Māturīdī(-influenced) Qur'anic interpretation until the 19 th century, as reflected in independent tafsīr works as well as in glosses and superglosses to earlier texts of the genre, including to popular non-Māturīdī titles, such as al-Zamakhsharī's al-Kashshāf and al-Bayḍāwī's Anwār al-Tanzīl. Thereby, it is shown that the field of tafsīr has been an important locus for the assertion, elaboration and transmission of Māturīdī thought.

Bu araştırmadaki amaç, “Müslüman olsun, olmasın herkes için adalet” vurgusunu içerdiğini düşündüğümüz ayetleri klasik ve modern yaklaşımları dikkate alarak değerlendirmektir. Bu bağlamda; toplumsal adaletin kapsamı, insanlar arasında adaletle hükmedilmesinin istenmesinin içeriği, aile bireylerine adaletin uygulanmasında ikircikli bir tavrın olup olmadığı, kendilerini Müslüman olarak tanımlamayanların adalet talepleri karşısında Müslümanların ne yapmaları gerektiği, mazlumların Müslüman olup olmamalarının bir sorun teşkil edip etmediği, gayr-ı Müslimlere İslam hukukunun dayatılıp dayatılmadığı ve onlardan olup Müslümanlara karşı savaş açanlarla açmayanlar arasında bir ayrım gözetilip gözetilmediği, onlara beslenen kin nedeniyle adaletsiz davranmanın meşru olup olmadığı ele alınacaktır.

Alhamdulillah segala puji bagi Allah yang telah menganugerahkan begitu banyak macam nikmat-nikmatnya terutama nikmat kesehatan, kesempatan dan nikmat terbesarnya adalah nikmat iman dan islam, alhamdulillah kami dapat menyusun makalah ini dengan sebaik munkin. Makalah ini berjudul "Jam'ul Qur'an di masa Nabi Muhammad SAW, masa khalifah Abu Bakar Ash Shiddiq dan masa khalifah Usman bin Affan" Terimakasih saya haturkan kepada Prof Dr. Hasyim Haddade. M.Ag. selaku dosen pengampuh mata kuliah studi qur'an, telah membimbing dan membagikan pengetahuannya. Meskipun telah berusaha semaksimal munkin tetap sebagai manusia biasa menyadari bahwa makalah ini masi jauh dari kata sempurna. Sebab kesempurnaan itu hanya milik Allah, sehingga kritik dan saran yang membangun masi tetap di perlukan dari teman-teman dan para pembaca. Demikian yang bisa kami sampaikan semoga teman-teman dan para pembaca dapat mengambil manfaat dari makalah ini, sekian dan terimakasi. Makassar,

Pergeseran paradigma Generasi Z di Indonesia yang cenderung menghindari pernikahan sekaligus menormalisasi praktik kumpul kebo, zina, dan Hubungan Tanpa Status (HTS) tidak semata merupakan persoalan moral-sosiologis, melainkan menyentuh akar hermeneutika keagamaan dan cara generasi muda membaca teks suci Al-Qur'an. Tulisan ini menelusuri persoalan tersebut melalui pandangan ulama tafsir klasik dan kontemporer—meliputi Al-Qurthubi, Al-Razi, Quraish Shihab, dan Wahbah Al-Zuhayli—terkait ayat-ayat pernikahan, penjagaan kehormatan (hifz al-'ird), dan penjagaan keturunan (hifz al-nasl). Analisis kritis dilakukan melalui lima qawa'id al-tafsir: siyaq al-kalam, prinsip al-'ibrah bi 'umum al-lafz la bi khusus al-sabab, munasabah, maqashid al-shari'ah, dan tafsir al-Qur'an bi al-Qur'an. Kajian ini menemukan bahwa akar persoalan terletak pada pembacaan ayat yang parsial, terputus dari konteksnya, dan dikompromikan demi kenyamanan psikologis sesaat yang diperkuat oleh algoritma digital dan budaya populer. Data sosiologis serta Survei Literasi Keagamaan Kementerian Agama RI (2023) memperkuat temuan bahwa normalisasi relasi tanpa komitmen justru melahirkan kecemasan dan ketidakpuasan emosional yang lebih tinggi. Kajian ini menyimpulkan bahwa dibutuhkan dialog antargenerasi yang jujur, di mana tafsir yang manusiawi dan kontekstual menjadi kompas untuk mengembalikan pemahaman Gen Z kepada hikmah syariat tanpa menafikan kegelisahan zaman yang mereka hadapi.

The present chapter retraces the continuous legal developments that connect the laws first formulated in the Hebrew Bible to the Prophet’s biblically oriented amendments to pagan Arabian law, as evidenced by the Qur'an. Perhaps surprisingly to many, these developments pass through the New Testament and Christian legal culture much more so than through the Jewish tradition as formulated in the Talmudic literatures of Palestine and Babylonia, and attention to this point is important for a proper understanding of Qur'anic law.

The present chapter retraces the continuous legal developments that connect the laws first formulated in the Hebrew Bible to the Prophet’s biblically oriented amendments to pagan Arabian law, as evidenced by the Qur'an. Perhaps surprisingly to many, these developments pass through the New Testament and Christian legal culture much more so than through the Jewish tradition as formulated in the Talmudic literatures of Palestine and Babylonia, and attention to this point is important for a proper understanding of Qur'anic law.

لم يكن القلب في التراث الإسلامي مجرد مضخة للدم، بل عدّه القرآن الكريم والسنة النبوية مركزاً للتعقل والإيمان والوجدان والمسؤولية الأخلاقية. يستخدم القرآن أربعة مصطلحات قلبية متمايزة على الأقل -القلب والفؤاد واللب والصدر- تتكرر أكثر من مئتي مرة في سياقات تتجاوز الدورة الدموية بكثير. وقد بنى الأطباء والفلاسفة العرب والمسلمون، من أمثال البلخي والرازي وابن سينا والغزالي، إطاراً معرفياً متكاملاً يربط فسيولوجيا القلب بالعاطفة والإدراك والحياة الروحية، قبل قرون من اختزال الطب الديكارتي هذا العضو في آلة ميكانيكية. تستعرض هذه المقالة سبعة خطوط بحثية معاصرة من طب الأعصاب القلبي، والغدد الصماء القلبية، و علم الاستقبال العصبي الداخلي (Interoceptive Neuroscience) ، والفسيولوجيا النفسية، والتزامن القلبي بين الأشخاص. وتبيّن أن القلب يأوي جهازاً عصبياً ذاتياً يضم ما يصل إلى أربعة وتسعين ألف خلية عصبية، ويصنّع هرمون الأوكسيتوسين، ويُفرز الببتيد الأذيني المدر للصوديوم. كما أن نحو ثمانين بالمئة من ألياف العصب المبهم القلبية تحمل إشارات من القلب إلى الدماغ، وأن تقلبية معدل ضربات القلب تعكس قدرة الدماغ على التنظيم الانفعالي والحكم السليم. لا تدّعي المقالة أن العلم يُثبت النص الديني، بل تُظهر أن تخصصات علمية مستقلة توصلت إلى صورة للقلب تتوافق مع ما وصفه التراث الإسلامي قبل أربعة عشر قرناً.

In the Islamic tradition, the heart was never regarded as a mere pump for blood. The Qur'an and the Prophetic Sunnah treated it as a center of reason, faith, emotion, and moral responsibility. The Qur'an employs at least four distinct heart-related terms, qalb, fu'ad, lubb, and sadr, which recur more than two hundred times in contexts that extend far beyond the circulation of blood. Arab and Muslim physicians and philosophers such as al-Balkhi, al-Razi, Ibn Sina (Avicenna), and al-Ghazali built an integrated intellectual framework linking the physiology of the heart to emotion, cognition, and the spiritual life, centuries before Cartesian medicine reduced the organ to a mechanical device.
This article reviews seven contemporary lines of research drawn from neurocardiology, cardiac endocrinology, interoceptive neuroscience, psychophysiology, and interpersonal cardiac synchrony. It shows that the heart houses an intrinsic autonomic nervous system comprising up to ninety-four thousand neurons, synthesizes the hormone oxytocin, and secretes atrial natriuretic peptide. Roughly eighty percent of the cardiac vagal nerve fibers carry signals from the heart to the brain, and heart rate variability reflects the brain's capacity for emotional regulation and sound judgment.
The article does not claim that science proves the religious text. Rather, it demonstrates that independent scientific disciplines have arrived at a picture of the heart consistent with what the Islamic tradition described fourteen centuries ago.

The article explores the existence of the Collyridians (Philomarianites/Marianites) and the potential reflection of their teachings in Quran 5:116 (Surah Al-Ma'idah). The objective of the research is to determine whether the aforementioned Ayah represents merely a polemical, hyperbolic formulation or if it responds to a specific historical-religious group that attributed divine status to Mary and performed sacrifices in her name. dogmatic passage, and its content may be linked to Collyridian doctrine. The theoretical significance of the research lies in the clarification of the history of Christian-Muslim polemics, while its practical value lies in the development of a more precise historical model for interpreting the Quranic verse within its Christian context.

Cette note de recherche met en évidence l'existence de deux codes de contrôle d'intégrité mathématique (checksums) et d'une clé d'horodatage intrinsèques à la structure physique et textuelle du Coran (codex standardisé de 604 pages). En combinant l'analyse topographique du support, la microstructure d'une directive textuelle spécifique (Sourate 15, verset 87), et la médiane géométrique associée à l'élément Fer (Sourate 57), nous démontrons l'existence d'une matrice mathématique inviolable. Ce système double verrouille à la fois l'origine temporelle historique du texte (l'an 610) et sa structure structurelle interne (les 114 sourates). Ces symétries arithmétiques récurrentes remettent en question les modèles probabilistes d'un assemblage tardif, humain ou fragmenté du texte.

This article reconsiders the report in which the Prophet Muḥammad ‫ﷺ‬ declares that, were Moses alive "among you," he would follow him. Against readings that treat this as automatic abolition of Torah-sharīʿah for Jews, the study argues that the phrase "among you" locates Moses within the Muhammadan ummah, where no prior lawgiver may function as a rival legal authority. Drawing on Qurʾān 2:208, 5:43-48, the double-reward ḥadīth, the Muʿādh-to-Yemen report, and Mahdī traditions, it distinguishes prophetic recognition from legal absorption. Jews must affirm Muḥammad ‫ﷺ‬ and what he brought as true, yet the sources do not explicitly command Jews as Jews to abandon Torah law. The article proposes a multi-covenantal model: one dīn, universal taṣdīq, and differentiated revealed sharāʾiʿ within the final Qurʾānic criterion and divine Abrahamic order of revelation.

Penafsiran Al-Qur'an merupakan aktivitas ilmiah yang penting dalam tradisi intelektual Islam. Perkembangan corak atau nuansa penafsiran muncul akibat perbedaan latar belakang keilmuan mufasir, kondisi sosial, budaya, dan perkembangan pemikiran pada setiap zaman. Artikel ini bertujuan menjelaskan berbagai corak penafsiran Al-Qur'an, metode dan pendekatan tafsir, serta nuansa penafsiran dalam Tafsir Ayat Suci dalam Renungan karya Moh. E. Hasim. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan melalui pengkajian buku, jurnal, dan artikel ilmiah yang berkaitan dengan ilmu tafsir. Hasil penelitian menunjukkan bahwa penafsiran Al-Qur'an berkembang dalam berbagai corak, seperti lughawi, fiqhi, falsafi, sufi, ilmiah, dan adabi ijtima'i. Selain itu, tafsir Moh. E. Hasim memadukan nuansa fiqhi, ilmiah, bahasa, dan sosial kemasyarakatan yang disesuaikan dengan budaya masyarakat Sunda. Keragaman corak tafsir menunjukkan kekayaan tradisi intelektual Islam serta fleksibilitas Al-Qur'an dalam menjawab tantangan zaman.

Dalam khazanah keilmuan Islam, istilah kaidah memiliki posisi
yang sangat fundamental. Secara bahasa, al-qā‘idah berarti dasar, fon
dasi, atau asas yang menjadi tempat berdirinya sesuatu dan tempat
bergantungnya bangunan di atasnya. Dengan kata lain, kaidah adalah
sesuatu yang bersifat mendasar dan menjadi rujukan bagi hal-hal lain
yang dibangun di atasnya.
Adapun secara istilah, kaidah didefinisikan sebagai suatu hukum
yang bersifat umum (ḥukm kullī), yang dengannya dapat diketahui dan
dipahami hukum-hukum yang bersifat parsial atau cabang (juz’iyyāt).
Kaidah tidak berbicara tentang satu kasus tertentu, melainkan mem
berikan pola umum yang dapat diterapkan pada banyak kasus serupa.
Sementara itu, tafsir secara sederhana dapat dipahami sebagai upaya
menjelaskan dan mengungkap makna firman Allah Swt. sesuai dengan
kehendak-Nya, sejauh kemampuan manusia. Tafsir tidak hanya berhenti
pada terjemahan lafaz, tetapi mencakup pemahaman makna, tujuan, dan
implikasi ayat-ayat Al-Qur’an.
Dengan demikian, Qawā‘id al-Tafsīr (kaidah-kaidah tafsir) secara
istilah adalah sekumpulan hukum atau prinsip umum yang diguna
kan sebagai sarana untuk menyingkap makna-makna Al-Qur’an dan
memahami cara yang benar dalam mengambil manfaat darinya.
Kaidah-kaidah ini berfungsi sebagai “alat kerja” bagi seorang mufassir
agar penafsirannya tidak bersifat serampangan, subjektif, atau terlepas
dari ketentuan-ketentuan ilmiah.

This study examines the relationship between scientific inquiry, consciousness, and the Qurʾānic concept of āyāt (signs). It argues
that the perceived conflict between science and religion often
stems not from science itself but from scientism—the extension of
scientific methodology into a comprehensive metaphysical
worldview. The study first distinguishes methodological science
from scientism and explores the implications of this distinction for
the science–religion debate. It then analyzes the Qurʾānic concept
of āyāt, arguing that the Qurʾān presents the cosmos as ordered, intelligible, and open to rational investigation. Finally, the paper
engages contemporary debates on consciousness, mathematics, and the limits of reductionism. Drawing on analytic philosophy, philosophy of mind, philosophy of religion, and classical Islamic
thought, it proposes that the Qurʾānic notion of āyāt provides a
framework in which cosmic intelligibility and conscious subjectivity
are philosophically interconnected rather than accidental. The study
neither treats scientific gaps as proof of theism nor claims that the
Qurʾān contains hidden scientific predictions, but argues that the
exclusion of metaphysical reflection remains philosophically
contested.

Tasambo Journal of Language, Literature, and Culture is a peer-reviewed journal of the Department of Languages and Cultures, Federal University Gusau, ZamfaraState, Nigeria. The journal derived its name from a popular Hausa epithet “Gusau ta Malam Sambo” ascribed to Gusau town of Zamfara State, Nigeria. The epithet is coined to reflect the founder of Gusau, the revered Sambo Dan’ashafa who was a renowned scholar from ‘Yandoto which (‘Yandoto) was historically a center of learning per excellence in the fields of sciences, Islamic theology, and jurisprudence.  The Editorial Board of the journal welcomes unpublished scholarly articles and articulated book reviews from interested scholars and researchers in the academia. The journal is published biannually. As an indexed journal, however, it is published both online and in print forms.

Le Coran ou le Testament des Califes Genèse du sacré dans le proto-islam Le Coran décréé Ismaël, fils d'Abraham, père des Arabes L'équipe de « scribes-auteurs et les Califes Rappelons tout d'abord, le rôle des équipes de « scribesauteurs » et de celles des lecteurs du ductus coranique ; ces équipes commanditées et pilotées par Les Califes sont de facto entièrement soumises à leurs exigences politiques variables. Ces équipes ont pu arranger le script coranique initial, facilement par l'ajout de diacritisme puisque ce dernier n'existait pas dans l'état originel des parchemins. L'ajout du diacritisme et l'effacement ou l'ajout de mots ont pu rectifier le sens, voire le modifier totalement montre C. Luxenberg.

This joint meeting of the QaSLA and LAESSI working groups invites scholars to explore the intricate transitions and cultural continuities that define the formative period of Quranic traditions and Early Islam within the broader framework of Late Antiquity. The program investigates the evolving representations of the Divine, tracing its complex shifts across Zoroastrian, Jewish, Christian, and Islamic contexts. Participants will further examine the Quran's engagement with its environment through the lens of poetry, the significance of loanwords within Quranic Arabic, and the creative adaptation of shared literary traditions. Beyond thematic analysis, the meeting also addresses the theoretical boundaries of the period in question, offers interpretations informed by perspectives from cultural theory, and introduces innovative digital methods for the study of Christian Oriental philology. By fostering a close collaboration between the Universities of Tübingen and Göttingen, this workshop aims to generate a more nuanced understanding of how religious knowledge was shared, contested, and preserved during this transitional epoch.

This is an English Translation of Farāhī's Im'an fi Aqsam al-Qur'an. Ḥamīd al-Dīn Farāhī (d. 1930), a Qur’ānic scholar from the Indian Sub-continent, revisits the long contested questions on the nature and significance of the Qur’ānic oaths. Previously, the Muslim scholarship generally explained the Qur’ānic oaths by contending that there is a certain glory in the objects the Qur’ān swears by. Farāhī, however, adopts a different stance. He claims to have followed a principled stance and offered a coherent explanation of the Qur’ānic oaths. Tracing the origin of the oath, surveying the conventions not only in the Qur’ānic text and classical Arabic literature but also the non-Arabic sources, for instance classical Greek and Biblical Hebrew, he attempts to establish that conventionally, glorification of the object of oath is not its necessary element. Oaths are employed to evoke an object as evidence to the veracity of the claims that follow, but are not always mentioned explicitly. Farāhī’s achievement is not confined to answering an old question about the nature and purpose of the Qur’ānic oaths. His work contains a number of interesting examples of his interpretive approach that has become the hallmark of the exegetical school he founded.

Le Codex Amrensis 22 est un manuscrit du Coran monumental découvert dans la Mosquée de Amr b. al-'As à Fustat, dans le Vieux-Caire. Considéré par certains comme l'exemplaire taché du sang du calife 'Uthman, il est l'un des témoins anciens les plus remarquables de la transmission écrite du Coran. Ses feuillets, dispersés entre Paris, Le Caire, Gotha, Istanbul et Détroit, sont ici réunis et examinés pour la première fois, pour tenter de reconstituer leurs phases de production et les multiples manières dont ils ont été préservés, restaurés et interprétés à travers les siècles.

The main thought and foundation in Islamic civilization is based from the teaching and learning of Quran. There are many secrets and mysteries in Quran and the only way to uncover it is by reading, understanding and researching its content. Among the miracles stated in the Quran, there are 49 times mentioned about mountain in different form of words and sentence structure hence its meaning. Therefore, this study will discuss and uncover the scientific evidence related to the mountain that is mentioned in the Quran. The method of this study is qualitative approach which most of the data are collected from library and literary materials that related to the word "mountain". In Quran, it has mentioned mountain as the pillar of earth which strengthen its ground and enable other being to inhabit it. Meanwhile, from the perspectives of scientific evidences claimed that when two continents collide, stronger plates will slip beneath the other plate and creating a platform that restrict the movement of the continent to avoid shaking. Then, the upper one folds and will form the mountain plate. This depicts that without mountains, the lithospheric plate movements will be eroded drastically. All this information has been mentioned in Quran as the word "rawasiya" and will be discussed along in this paper accordingly

Quran is a book which is perfect in various aspects. In Surah Ar-Ra"d verse 3 in the Quran tells us that the supernatural and the power of governing and administering only just from Allah SWT. It emphasizes that no one has the knowledge of the unseen and the power of governing nature except Allah SWT. The study was conducted to disseminate and analyze the discussion behind verse 3 Surah Ar-Ra'd. This verse proves the fact that only Allah SWT creates earth, mountains, rivers, night and day and it beyond one"s imagination or power. The objective of this study is to study how Islamic scholars and scientists make an explanation about the formation of earth without the existence of pillars such as mountains, rivers as water sources to earth and the occurrence of day and night. In doing research, there are few methods to collect the data. First is scientific study and the second is field research, both qualitative approaches. Qualitative methods that were used are books, journals and articles obtained from library research. By using the qualitative method, it helps the researcher to gain more information from any sources that recognized and reliable. From the result obtained, the researcher retrieved the scholars and scientists" explanation on the earth"s formation as related in Surah Ar-Ra'd verse 3.

The main thought and foundation in Islamic civilization are based from the teaching and learning within the Quran. There are many secrets and mysteries within the Quran and the only way to uncover it is by reading, understanding and researching its content. Among the miracles stated in the Quran, there are 49 times mentioned about mountain in different form of words including its function. Therefore, this study will discuss and uncover the scientific prove related to the mountain as a peg that was being mentioned in the Quran. The method of study regarding this research is qualitative research which is most of the data are collected from library and literary material that related to mountain. The Quran mentioned mountain as the nail and stake of the earth which strengthen the ground and enable life to exist. As the evidence showed in scientific research when two continents collide, stronger plates will slip beneath the other plate and creating a peg that restrict the movement of the continent to avoid shaking while the upper one folds and form the mountain plateau. Without the mountains, the lithospheric plate movements will be faster and violation will occur drastically. All this information was mentioned within the Quran as the word 'rawasiya' and it is served as the truth of Islam.

This study discusses the rigorousness of Sahaba in memorizing the Hadith of Prophet Muhammad peace be upon him. What is meant by memorization? What are its kinds? How did it happen? How did the Sahaba use to memorize the Hadith? What are the reasons for memorization? So this study aims at defining Hadith authentication, its kinds and the different reasons behind the rigorous memorization of the honorable Hadith by the Sahaba. This, in turn, will confirm for the future researchers the rigorousness in the link of Hadith Chain which is its starting point. The researcher has used the inductive method to clarify the reasons behind the strong points in authentication, which are included in the Hadith and their small parts of the general principles of the narrations. He also used the analytical method in studying the narrations. The researcher came up with two kinds of authentication: memorizing by the hearth and by writing, especially the Sahaba were known for their distinguished ability ...

Diese Arbeit präsentiert eine systematische Analyse von 58 Radiokarbon
Messungen an Fossilien aus dem gesamten Phanerozoikum. Alle Proben enthalten messbares C-14, obwohl konventionelle Altersschätzungen (65+ Millionen Jahre) dies physikalisch unmöglich machen sollten.
Die pMC-Werte (percent Modern Carbon) zeigen ein bemerkenswertes Muster: Sie korrelieren nicht mit dem angeblichen geologischen Alter, sondern mit dem ökologischen Lebensraum der Organismen. Tiefsee-Bewohner (Ammoniten) zeigen 0,27% pMC, Küsten-Reptilien (Mosasaurier) 1-5% pMC, und Landtiere (Dinosaurier) 5-7% pMC. Wir demonstrieren, dass diese Staffelung die vertikale Struktur der vorflutlichen Welt widerspiegelt und mit der biblischen Timeline des Flut-Ereignisses (Genesis 7-8) übereinstimmt. Die Hauptphase der Fossilisierung endete am Tag 150, dem Höchststand der Flut, als selbst die höchsten Berge bedeckt waren.

The malevolent figure of the Antichrist endures in modern culture, whether religious or secular; and the spectral shadow he has cast over the ages continues to exert a strong and powerful fascination. Philip C. Almond tells the story of the son of Satan from his early beginnings to the present day, and explores this false Messiah in theology, literature, and the history of ideas. Discussing the origins of the malign being who at different times was cursed as Belial, Nero, or Damien, the author reveals how Christianity in both East and West has imagined this incarnation of absolute evil destined to appear at the end of time. For the better part of the last 2,000 years, Almond suggests, the human battle between right and wrong has been envisaged as a mighty cosmic duel between good and its opposite, culminating in an epic final showdown between Christ and his deadly arch-nemesis.

Using definite (precise) calculations today as a means (method) to establish the months, must be accepted from the aspect of “analogy (pointing) to what is primary.” Meaning, that the Sunnah that legislated for us to use lower means, when the latter is engulfed in doubt and probabilities, i.e. [crescent] sighting, does not reject a means that is higher, more complete and more fully realises the objective. It further leads the [Muslim] nation out of severe disagreement about specifying the beginning of its fasting and its [festivals] of breaking the fast and sacrificing, towards the desired unity in its sacred symbols and acts of worship related to the most special of its religious matters, those most closely-connected to its spiritual life and entity. This [higher] means is definite (precise) calculation.

Contents

1 [Introduction: Calculations Are Now More Precise Than Crescent-Sighting] 3

2 [Three Ways to Establish the Entry of Ramadan] 4
2.1 [Crescent-Sighting] 4
2.1.1 [One Witness] 4
2.1.2 [Two Witnesses] 4
2.1.3 [A Large Number of Witnesses] 5
2.2 [Completing the term of Sha’ban as thirty days] 5
2.3 [Determining the crescent – what does it mean?] 5
2.3.1 [Imam Nawawi’s explanation] 6
2.3.2 [The view of the leading Shafi’i jurists, Ibn Surayj and Qadi Abu l-Tayyib] 7
2.3.3 [Views of the contemporary jurists, Ahmad Shakir & Mustafa al-Zarqa’] 7
2.3.4 [The jurists who seemingly rejected astronomy actually rejected astrology] 7
2.3.5 [The view of Ibn Daqiq al-‘Id] 8
2.3.6 Sighting: a variable means towards a fixed end 8
2.3.7 [Shaykh Ahmad Shakir’s view of beginning the lunar month by calculation] 9
2.3.8 [Qaradawi’s reflections on Shakir’s essay: the nature of Salafism] 12
2.3.9 A reply to the argument that the hadith negates calculation 13
2.3.10 [Use of calculations to negate impossible crescent-sightings] 14
2.3.11 Imam Subki & Shaykh Maraghi: calculations can negate impossible sighting reports 14

3 Realities That Should Be Agreed Upon 16
3.1 [There is flexibility in this issue] 16
3.2 [Mistakes in such issues are forgiven] 16
3.3 [Muslim unity is a desirable matter] 16

4 Arabic Text of the Article 18

This paper examines Abū Ḥayyān al-Andalusī's method of arrangement of entries in Tuḥfat al-ʿarīb a concise lexicon of the Qur'an. Previous studies evaluating the method have noted that, unlike the established traditions of arranging entries either by the initial letter or by the rhyme system that organises words by their final letter (qāfiya system), Tuḥfat al-ʿarīb employs both the first and final letters in its ordering. This method avails Tuḥfat al-ʿarīb a unique position in the literature of gharīb al-Qurʾān. Meanwhile, some have observed some perceived irregularities in the arrangement of entries by final letters, often attributing them to authorial oversight or scribal error. This study challenges that view, arguing that Abū Ḥayyān intentionally adopted two alphabetical systems, namely, the Mashriqī order for the first letters and the Maghribī order (popular among Andalusian and North African scholars) for the final letters. Reviewing existing scholarship on this topic in Arabic, English and Turkish while conducting a content analysis of Tuḥfat al-ʿarīb, supported by graphical representations of its lexical patterns, the article demonstrates that this dual system is, far from an error, a deliberate methodological choice. In conclusion, the findings suggest that Abū Ḥayyān's synthesis of Maghribī and Mashriqī traditions may represent his own transregional scholarly identity, bridging Andalusia and Cairo. Thus, the Qur'anic lexicon, Tuḥfat al-ʿarīb, may be regarded as a subtle intellectual unification of the Islamic East and West.