استكشف المجموعة الواسعة من العناوين المتاحة.

Selected byChoicemagazine as an Outstanding Academic Title Most of what we know about attitudes toward Islam in the medieval and early modern West has been based on polemical treatises against Islam written by Christian scholars preoccupied with defending their own faith and attacking the doctrines of others. Christian readings of the Qur'an have in consequence typically been depicted as tedious and one-dimensional exercises in anti-Islamic hostility. InReading the Qur'an in Latin Christendom, 1140-1560, Thomas E. Burman looks instead to a different set of sources: the Latin translations of the Qur'an made by European scholars and the manuscripts and early printed books in which these translations circulated. Using these largely unexplored materials, Burman argues that the reading of the Qur'an in Western Europe was much more complex. While their reading efforts were certainly often focused on attacking Islam, scholars of the period turned out to be equally interested in a whole range of grammatical, lexical, and interpretive problems presented by the text. Indeed, these two approaches were interconnected: attacking the Qur'an often required sophisticated explorations of difficult Arabic grammatical problems. Furthermore, while most readers explicitly denounced the Qur'an as a fraud, translations of the book are sometimes inserted into the standard manuscript format of Christian Bibles and other prestigious Latin texts (small, centered blocks of text surrounded by commentary) or in manuscripts embellished with beautiful decorated initials and elegant calligraphy for the pleasure of wealthy collectors. Addressing Christian-Muslim relations generally, as well as the histories of reading and the book, Burman offers a much fuller picture of how Europeans read the sacred text of Islam than we have previously had.

İslam alimleri; Kur’an’ın evrenselliğini, erişilmez üstünlüğünü ve ilahî kelam olduğunu ifade eden i‘câzü’l-Kur’an üzerinde önemle durmuşlar, yetiştikleri ortam ve ilmi birikimleriyle Kur’an’ın i‘câzını anlamaya çalışmışlardır. Bu konuda, İslam tarihinin erken döneminde teşekkül eden ve günümüzde varlığını devam ettiren İbâziyye mezhebine mensup müfessirler de çaba göstermişlerdir. Bu makalede İbâzî müfessirlerin i‘câzü’l-Kur’an’a yaklaşımlarının incelenmesi hedeflenmiştir. Bununla birlikte İbâzî tefsirlerde ve bazı Sünnî kaynaklarda i‘câz, mucize ve tehaddînin neler olduğu tespit edilmeye çalışılmış ve bu iki ekolün görüşlerinin kıyaslanması amaçlanmıştır. Araştırmanın sonucunda İbâzî müfessirlerin Kur’an’ın metin ve muhtevasıyla tehaddîde bulunduğu, benzerinin meydana getirilemeyeceği ve kıyamete kadar geçerli bir mûcize olduğu hususunda aynı kanaati taşıdıkları anlaşılmıştır. Ayrıca İbâzî müfessirlerle Sünnî âlimlerin i‘câzü’l-Kur’an’a bakış açılarının benzer olduğu görülmüştür. Bunun istisnası, İbâzî müfessirlerden Ettafeyyiş’in tehaddî ile halku’l-Kur’an arasında kurduğu ilişkidir. İbâzî ve Sünnî alimlerin görüşlerindeki benzerliğin çokluğu, i‘câzü’l-Kur’an’a tenzihi bir anlayışla yaklaşmaları ve tefsir kaynaklarının aynı olmasıyla; görüşlerindeki farklılığın sebebi ise mezhebi düşüncenin etkisiyle açıklanabilir. Islamic scholars have specially focused on iʽjāz al-Qur’an, which expresses the universality of the Qur'an, its inaccessible superiority and the divine character and they tried to understand iʽjāz al-Qur’an within the environment they grew up and with the knowledge they have. Some of the scholars who are try understanding are the commentators belonging to the Ibāziyya sect, which was formed in the early period of Islamic history and continues to exist today. In this article, it is aimed to examine the approaches of Ibāzī commentators to iʽjāz al-Qur’an. In addition, the purpose of the study is to determine iʽjāz, miracle and tahaddī in Ibâzî tafseers and in some Sunnī sources and to prepare the ground for the comparison of the views of both thought systems on these issues. As a result of the research, it has been understood that Ibāzī commentators have the same opinion that the Qur'an has challenged with its text and content, nothing like it will ever be created and that it is a valid miracle until the Day of Judgment. Moreover, it has been seen that the Ibāzī commentators and Sunni scholars have similar perspectives on iʽjāz al-Qur’an. The exception to this is the relationship established by Ettafeyyish, one of the Ibāzī commentators, between tahaddī and the creation of the Qur'an. The reason for the difference in their views can be explained by the influence of sec-tarian thought and similarity between the views of Ibazi and Sunni scholars, can be explained by their approach to the iʽjāz al-Qur’an with a transcendentalist (tanzihī) understanding and the by fact that their tafseer sources are the same.

Kecerahan atau luminan fajar sidik berubah dari mula muncul sehingga terbit matahari. Semasa fajar mula terbit, keamatan kecerahan fajar adalah sangat rendah. Keamatan kecerahan fajar bertambah secara beransur-ansur sehingga cerah. Keamatan kecerahan fajar bertambah secara berfasa atau berperingkat. Fasa fajar atau subuh di dalam AlQuran disebut sebagai tanaffas dan isfar dalam surah At-Takwir ayat 18 dan Al-Mudatsir ayat 34 masing-masing. Ayat ini menunjukkan ada dua peringkat atau fasa kecerahan waktu subuh iaitu tanaffas dan isfar. Dua peringkat kecerahan yang berbeza ini menggambarkan ada dua fasa fajar sidik. Kajian ini bertujuan untuk menentukan waktu berlaku dan sudut tunduk Matahari untuk fasa tanaffas dan isfar serta kecerahan kedua-dua fasa tersebut. Kajian dijalankan dengan kaedah cerapan di lapangan melibat beberapa lokasi di Malaysia dan Indonesia. Perkakasan yang digunakan ialah tetingkap benang dan fotometer SQM-LU. Dapatan kajian mendapati tetingkap benang boleh menjadi alat bagi menentukan fasa fajar. Dapatan juga menunjukkan fasa tanaffas apabila benang putih mula kelihatan dan fasa isfar apabila benang hitam mula kelihatan. Fasa tanaffas berlaku pada sudut tunduk matahari -16° hingga -14° dan fasa isfar pada sudut -14° hingga terbit Matahari. Purata kecerahan fasa tanaffas ialah 19.44 mag arcsec-2 dan purata kecerahan fasa isfar ialah 17.55 mag arcsec-2. Implikasi kajian ini dapat memberi penjelasan tentang perkataan tanaffas dan isfar dalam Al-Quran; dan memberi bukti yang menyokong kebenaran al-Quran dari perspektif sains.

\"The Islamic tradition has always held animals in high esteem, deserving the same level of consideration as humans. The Qur'an opines that 'there is not an animal in the earth nor a flying creature flying on two wings, but they are people like you'. This fascinating and highly original book examines the status and nature of animals as they are portrayed in the Qur'an and in adjacent exegetical works, in which animals are viewed as spiritual, moral, intelligent and accountable beings. In this way, the study presents a challenge to the prevalent view of man's superiority over animals and suggests new ways of interpreting the Qur'an. By placing the discussion within the context of other religions and their treatment of animals, the book also makes a persuasive case for animal rights from an Islamic perspective\"-- Provided by publisher.

Discourse of Muhkam-Mutasyabih which has been discussed in the classical literatures of ulūm al-Qur‘an was getting worse because of some shift meanings especially specialization that limits muhkam-mutasyabih discussion on the teological verses of the Quran. The lack of discussion and elaboration on muhkam-mutasyabih in interpreting Quran worsens this situation. The effort to reframe this specialization among classical scholars and the reinventing concept of muhkam-mutasyabih could open prospective ways to elaborate this discourse and other approapches in Quranic exegesis. By inventarizing some concepts of muhkam-mutasyabih initiated by Islamic Scholars and considering them by interpretation rules, this article concludes that some muhkam-mutasyabih concepts of the scholars should be considered and elaborated in interpreting Quran. As a consequence of diversable interpretation of Quran, This various concepts of muhkam-mutasyabih should be expanded to the interpretation of the Quran for constructing contextual interpretation of the Quran keeping the balance of textual values and answering human needs of Quranic Solution for their problems.

Scientific exegesis is one of the new trends in interpreting the Quran that will continue to be in demand. There are many discussions of science and Quran integration, and the rise of various works of scientific interpretation among scholars and scientists has become the real proof of it. However, some Muslim communities still doubt the validity of scientific interpretations. One of the reasons is because the source of the interpretation is relative and temporal. This evidence, of course, cannot be compared with the Quran, which is absolute. Therefore, a regulation is needed in the application of scientific interpretation. This study aims to examine and explore the methods and principles of the scientific interpretation of the Quran conducted by Zaghlûl Râghib al-Najjâr, in terms of their strengths, shortcomings, and relevance in the interpretation of the Quran. This research is considered qualitative research utilizing library research by analyzing some literatures such as books and journal articles. The results of this research show that the Zaghlûl as a Geologist, who is quite productive with the authority of science he has, does not only interpret Quran scientifically but also explains the procedure of interpretation through methods and principles of interpretation similar to scholars of tafsîr in general. In fact, he may be even be considered more specific and ideal compared to others because he not only complements but also enhances the guidelines and principles of the scientific exegesis that have been used before.