To overcome various problems, the practice of shamanism has gained popularity in Javanese society. The belief of the society in this practice is increasing, mainly because of the involvement of the kyai (an honorific title of the Muslim clergy), who serves as a shaman. The kyai, in this regard, uses Qur’anic verses in his mantra. This study aims to reveal how the use of the Qur’anic verses is interpreted and legitimised in the practice of shamanism amongst the Javanese community. This (...) article concluded that what people understand about the heresy practice of shamanism as it is considered contrary to religious law or shirk (idolatry) is not proven. The practice of shamanism carried out by santri or kyai has normative arguments and theological legitimacy from the Qur’an and books of salaf scholars. Contribution: It is prevailing that the practice of shamanism is often considered heresy and un-Islamic. This article however, will give a new insight that the practice of shamanism is not always against Islamic teaching as conducted by kyai because he always refers to the Qur’an as a mantra. (shrink)

Education has been acknowledged as the key factor contributing to personality development and identity formation. To ensure appropriate education, it is thus of utmost importance to reflect on the power of the educational content. As a result, respecting Islamic values from a major authentic source, like the Holy Qur’an, paves the ground to fulfil this goal. On the contrary, the first and foremost educators to convey these values are the family, because each person mainly spends the time of one’s education (...) in this small, primary social institution. Above and beyond, the building block of a society and the starting point of a culture, a civilisation and human history is the family. As a noble book of guidance for the human beings, the Holy Qur’an has accordingly shed light on the role of the family. Against this background, this study, adopting a descriptive analytical approach, aimed to investigate the Islamic family from the perspective of the Holy Qur’an with an emphasis on the education of children. Accordingly, the Holy Qur’an reveals that the main purposes of creating a family are inner peace, generational survival and expansion of the faith and monotheism. A healthy family environment can thus have a profound impact on cultivating moral character and virtues. In view of the Holy Qur’an, the family is the first place to seek relief and perform the acts of worship. No divine religions have also given as much value to the family as Islam, which implies its comprehensiveness. Despite much attention to the family in most societies, it receives special importance in the Qur’anic teachings. This article is a review study that dealt with Qur’anic concepts related to education in the family. Therefore, after categorising different Qur’anic verses, analyses have been presented in each category. Contribution: Islam has set many specific programmes and educational instructions from childbirth and then delegated their implementation to the family. Accordingly, this noble religion offers many guidelines for picking a perfect name, breastfeeding and weaning, loving, observing justice and fulfilling promises in relation to children. (shrink)

Education has been acknowledged as the key factor contributing to personality development and identity formation. To ensure appropriate education, it is thus of utmost importance to reflect on the power of the educational content. As a result, respecting Islamic values from a major authentic source, like the Holy Qur’an, paves the ground to fulfil this goal. On the contrary, the first and foremost educators to convey these values are the family, because each person mainly spends the time of one’s education (...) in this small, primary social institution. Above and beyond, the building block of a society and the starting point of a culture, a civilisation and human history is the family. As a noble book of guidance for the human beings, the Holy Qur’an has accordingly shed light on the role of the family. Against this background, this study, adopting a descriptive analytical approach, aimed to investigate the Islamic family from the perspective of the Holy Qur’an with an emphasis on the education of children. Accordingly, the Holy Qur’an reveals that the main purposes of creating a family are inner peace, generational survival and expansion of the faith and monotheism. A healthy family environment can thus have a profound impact on cultivating moral character and virtues. In view of the Holy Qur’an, the family is the first place to seek relief and perform the acts of worship. No divine religions have also given as much value to the family as Islam, which implies its comprehensiveness. Despite much attention to the family in most societies, it receives special importance in the Qur’anic teachings. This article is a review study that dealt with Qur’anic concepts related to education in the family. Therefore, after categorising different Qur’anic verses, analyses have been presented in each category.Contribution: Islam has set many specific programmes and educational instructions from childbirth and then delegated their implementation to the family. Accordingly, this noble religion offers many guidelines for picking a perfect name, breastfeeding and weaning, loving, observing justice and fulfilling promises in relation to children. (shrink)

Conciliation in the Qurʾan is an essential read in understanding how the Qurʾan persuades its audience to resolve societal conflicts. The author brings to light the central ethical notion of iḥsān (gracious conduct), and explores the challengin.

On Qurʼān and its teachings for Muslims and humans.

Work with the Angels to Detox Your Body and Energy Detoxing with the help of your angels is a gentle way to release impurities from your body, fatigue, and addictions. Doreen Virtue and naturopath Robert Reeves teach yousimple steps to increase your energy and mental focus, banish bloating, feel and look more youthful, and regain your sense of personal power. Rid your life of physical toxins, as well as negative emotions and energies. Angel Detox guides you step-by-step on how to (...) detox your diet, lifestyle, and relationships. You'll learn how to reduce or eliminate cravings for unhealthful food and substances, feel motivated, and enjoy wellness in all areas of your life. This book also includes 7-Day Detox Plans for those wanting to quit smoking or drinking, or to flush out environmental pollution. (shrink)

Education and Curricular Perspectives in the Qur'an focuses on different perspectives of curriculum as presented in the central text of Islam. Relying heavily on the Qur'an itself, and sayings of the Prophet Mohammed when necessary, Risha addresses five aspects in particular to examine how the Qur'an connects to current academic curriculum studies.

Upon previous research, the matrilineal system seems to oppose Islamic teaching. However, the matrilineal system practiced by the Minangkabau society in West Sumatra, Indonesia has its uniqueness. Thus, this study aims to examine the correlation between the Qur’an and gender roles within the context of Minangkabau customs, specifically focusing on the matrilineal aspect. The present study employs qualitative methods for conducting library research through critical analysis. This study discovered that the matrilineal system practiced by the Minangkabau society aligns with Qur’anic (...) teachings that respect the position of women in Islam. In the matrilineal system of Minangkabau, women hold significant strength and play an influential role in cultural and traditional practices. The Minangkabau tribe’s matrilineal system encompasses three key elements: marriage, inheritance and offspring. The marriage system is exogamous. Additionally, the practice of marriage is localised, with the husband typically residing in the wife’s household. Their inheritance is divided into pusako tinggi [from ancestors from generation to generation] and pusako randah (from the efforts of married couple). Women get pusako tinggi as they serve as protectors and a symbol of their community. In comparison, men take the responsibility of overseeing its preservation to prevent any form of misuse. Pusako randah is distributed as Islamic teaching. Lineage determination is primarily based on paternal lineage, aligning with Islamic teaching. Upon comprehensive analysis, it becomes evident that there is no conflict between the matrilineal system and Islamic teachings, particularly concerning principles of gender equality. Both women and men have significant roles, as the Qur’an provides extensive explanations regarding gender equality.Contribution: This research holds significant findings in establishing a great relation between Islamic teachings based on the Qur’an and the matrilineal principles practiced by the Minangkabau tribe. (shrink)

On the knowledge theory in Koran and philosophy.

bakhsh-i 1. Shāmil-i imtiyaz-i akhlāq-i Qurʼān va sharḥ-i mawz̤ūʻāt-i akhlāqī -- bakhsh-i 2. Shāmil-i tamām-i āyat-i akhlāqī-i Qurʼān.

Miracles are extraordinary events that occur in the hands of those who claim to be prophets and which cannot be repeated by others. By these miracles, the prophets prove to society that the truths they convey are of divine origin. The miracles bestowed upon prophets vary according to the scope of the message they deliver and the interests and relevance of the societies with which they deal. Accordingly, Islamic scholars have classified miracles into three groups. The miraculous events that appeal (...) to people’s senses and lead them to the truths they convey by captivating their astonishment are called emotional miracles. Such miracles are events that occur without cause by overcoming the laws of nature, which are in the realm of causes, through the direct intervention of Allāh. On the other hand, spiritual miracles are truths that arouse the interlocutor’s interest in moral conduct and rational conclusions rather than in his sensory perceptions. Since these truths are attained through contemplation, they are not confined to a particular time and place, as in the case of emotional miracles. Some Kalām scholars have also considered the Prophets’ revelational knowledge about events that have occurred in the past or will occur in the future as miracles. They have studied these events that a person could not bear in the past or could not predict for the future under the title of "The news miracle" Among these three types of miracles, scholars have considered spiritual miracles superior to the others both in terms of the breadth of their influence and their continuity. That Prophet Muhammad (PBUH) is the last of the prophets, and that the teachings he received through revelation remain valid until the Day of Judgment necessitates that some of the miracles bestowed upon him must be of a quality that attracts the attention of all people. For this reason, Islamic scholars have placed the permanent miracle of Prophet Muhammad in the category of spiritual miracles. Scholars agree that his greatest miracle that has astonished all humankind is the Qurʾān. The clearest proof of this are the verses in the Qurʾān that challenge the opponents to bring a similar one. Allāh commands the disbelievers first to bring a similitude of the Qurʾān (al-Isrāʾ 17:88), then the equivalent of ten surahs (Hūd 11:13), and finally any surah of the Qurʾān (al-Baqara 2:23). Thus, the deniers are made aware of their inability to meet this challenge under gradually mitigating circumstances. Although scholars agree on the Qurʾānic miracle’s reality, they have expressed different views on its nature and essence. Thus, some scholars have argued that the miracle of the Qurʾān does not arise from some properties special to it but from the direct intervention of Allāh in human who have the ability to bring something like it. Most Islamic scholars, on the other hand, pointed out that the Qurʾān has aspects that exceed human powers in various fields, and they explained the inability to reply in the same vein to the Qurʾān due to its uniquenesses. Accordingly, some scholars have argued that miracles are perceptible, but it is never possible to define them. Other scholars, however, viewed miracles as an identifiable phenomenon and stated that the Qurʾān is an unusual and unique book in terms of verses. In this article, the questions Why was the Quran sent down as a miraculous Kalam with an attribute not found in other divine books and in what way did the Qurʾān make people weak to have a similar of it? were scrutinized, thus, some fundamental questions regarding the nature and character of iʿdjāz al-Qurʾān are elucidated. Since the topic deals with history and literature, scanning sources and data analysis were mainly used as methods in the research. The results can be summerized as follows: Although the Prophet was supported by both emotional and mental miracles in proving the Prophetic case, his greatest miracle is the Quran. The miracle of the Qurʾān is different from the other miracles, based on both the challenging verses and the Prophet's explanations of the miracles. The reason for this difference lies in the fact that the miracle of the Qurʾān is based on reason, unlike the other miracles which are emotional. Most Islamic scholars who deal with the miracle of the Qurʾān emphasize the issues of rhetoric, verse, style, and content. At this point, they emphasized that the Qurʾān has a unique expression and content that cannot be surpassed. (shrink)

al-Juzʼ 1. Uṣūl al-masāʼil al-akhlāqīyah -- al-juzʼ 2-3. Furūʻ al-masāʼil al-akhlāqīyah.

The covenant -- Signs and precedents -- The Sunna of God -- Rules, commands, and reasons why -- Legal arguments -- Comparison -- Contrast -- Categorical arguments -- Conditional and disjunctive arguments -- Technical terms and debating technique -- Conclusions.

The human being is the most wonderful creation of God and the highest sign of his infinite power. Humanity is capable of achieving all divine perfections. God created them to reach the position of God’s closeness and God’s successor on Earth, and this path will not be realised except by the correct education. A human is a divine being who has settled in this earthly world, and correct education is the only way to achieve that sacred truth. Divine prophets have (...) come to prepare the Earth for this great transformation in human existence and guide them to the light of divine teachings. There is no doubt that if human beings are not educated according to divine standards, they will remain at the level of animality. The Holy Qur’an, as the most precious Islamic divine book, presents the best way of education based on the knowledge of the truth of humanity and their needs. In addition, it is appropriate to discuss the role of behavioural gentleness in the education of people, and in this regard, the Qur’anic verses have been reviewed carefully. Therefore, the aim of this manuscript is to study the Islamic teachings in education with an emphasis on behavioural gentleness.Contribution: If curriculum planners and educators in general pay attention to Qur’anic teachings in education and base their curriculum and educational programs on Qur’anic teachings and according to characteristics and abilities and appropriateness of methods, and if the contents are paid attention to and educational programs are produced based on the will and authority of the educators, we will definitely witness progress and development in educational systems on the one hand and development and progress in all levels of life. (shrink)

The teachings, style and impact of the Qur'an have always been matters of controversy, among both Muslims and non-Muslims. But in a modern context of intercultural sensitivity, what the Qur'an says and means are perhaps more urgent questions than ever before. This major new book by one of the world's finest Islamic scholars responds to that urgency. Building on his earlier groundbreaking work, the author challenges misinterpretations of particular Qur'anic verses from whatever quarter. He addresses the infamous 'sword' verse, frequently (...) cited as a justification for jihad. He also questions the 'tribute' verse, associated with the Muslim state subjugating Jews and Christians; and the idea of Paradise in the Qur'an, often viewed by the West as emphasising merely physical pleasures, or used by Islamic fighters as their just reward for holy war. The author argues that wrenching the verses out of the context of the whole has led to dangerous ideologies being built on isolated phrases which have then assumed afterlives of their own. This nuanced, holistic reading has vital interfaith ramifications. (shrink)

Qur’ān Recitation (qirā’āt) activities constitute a good part of the Qur’ān education history starting with the revealation of the Qur’ān. In Prophet Muḥammad’s era and after his death, education and teaching activities for spreading the Qur’ān recitations were maintained by muslims. Several institutions were built for this purpose, and many works are written for qirā’ātscience education and methods developed made a big contribution to the spreading of qur’ān recitation science. An Interregnum period for qirā’ātscience has happened at the last period (...) of Ottomans and first years of Republic of Turkey. Qirā’ātScience, under the state supervision and by formal institutions for many years, were sustained in an informal way after the law on unification of education were introduced. With the decrease of teachers, the education of the Qur’ān recitation faced a difficult time and almost nearly ceased. In our country, increasing of the expertness courses and number of men who trained in this places in recent years deserve a separate study, particularly on this subject. SummaryThere are many scholars who have studied the recitation of the Qur’ān (qirā’āt), and many papers that have been written on this subject analysing it by means of practice. Some institutions are founded with the purpose of teaching qirā’ātand a number of different methods have been developed in the historical process of qirā’āt.It is not clear when the knowledge of qur’ānic recitation first emerged in the region of Anatolia. In the Ottoman Empire, Khaṭīb ‘Abdulmu’min Rūmī who was tutee of Ibn al-Cezerī started to accept students for teaching qirā’ātin Bursa. Since then, qirā’ātbecame an official discipline of Islamic sciences. Evidently, the time Turks learned qirā’ātshould be before Ibn al-Cezerī’s arrival to Bursa.The brightest era of the qirā’ātand its institutionalisation was between XI-XIII centuries during the reign of the Ottoman Empire. Not only did training and teaching activities took place as seven and ten recitations, but authors also wrote books as supplementary references by depending on the works of the scholars such as Dānī, Shāṭıbī and Ibn al-Cezerī. Thus, the scholars made education practical and started to teach it as part of certain methods. The end of the 13th century was the time when sab‘a(seven) method based on seven recitations was superseded by ‘ashara(ten) method based on ten recitations. That is, the sab‘amethod was replaced by the ‘asharamethod in the country.The education of qirā’ātwhich were taught in expert institutions known as dār al-qurrāuntill the closure of madrasas was officially interrupted with the the law on unification of education on 3rd March 1924 in Turkey. The education of qirā’ātwas not officially given from the Republic of Turkey to 1968, but it was taught by self-abnegating scholars with their own efforts. The teaching of qirā’ātalmost disappeared due to some reasons such as education which wasn’t officially given by the state and the lack of encouragement for people interested in qirā’ātuntil 1968. The education of qirā’ātlater became official with the initiation of Tayyar Altıkulaç who was the vice president of religious affairs under the presidency of Mehmed Rüşdü Aşıkkutlu in 1968. At that time, a number of staffs were sent to the town Çifaruksa/Uğurlu in Of /Trabzon for the job training with the appointment of the presidency of religious affairs in order to get education from Aşıkkutlu. The specialized training course named as ‘Ashera-Taqrīb-Ṭayyibah’ was the first course about qirā’ātwith the opening of Istanbul Haseki Training Center by the presidency of religious affairs in 1976. The education of qirā’ātwas carried out by Aşıkkutlu who used Egypt method and Gürses used Istanbul method. These specialized training courses were made as periods of 3 years and trainees were begun to be admitted by taking an exam. The first students graduated who learned both methods at the end of the first period which was between 1976 and 1979. The presidency of religious affairs held the exam at a predetermined time for issuing in-service training certification to people, who have worked within its own institution, other institutions and in the private sector, and completed the education on ‘asharamethod with their own efforts and got a degree. This certification has been given to people who succeeded in the written and oral examinations. 184 people got the certification after taking the exam entitled as ‘the exam for external students in the ‘ashara-taqrībcourse’ which was taken place biennially and for the first time in 2010. When students have learned the fundamental principles of ‘ashara method, the first five-ten pages of the Qur’ān were read and indited with regard to distinguish narratives from each other with infirād method. ‘Asheraanalysis of the Qur’ān was indited and read with indirāc method for each student after being taught about certain issues such as the concepts of qirā’āt, its principles, and the grading of the imāmand rāvito students who get education with infirād method in qirā’āteducation in the country. Sources and methods used by scholars who are engaged in qirā’āteducation have become widespread in regions; and these methods have gone under the name of those regions.In this context, the science of qirā’ātwas taught with Istanbul and Egypt methods in the Ottoman Empire. These methods have still been valid in today’s Turkey. Sūfī profession stands for Istanbul method and qirā’āteducation is given with regard to this profession in notably Istanbul and several centers. The education of this profession is given in Pendik, Müftü Yusuf Karali and Haseki Abdurrahman Gürses training centers. Mehmed Rüşdü Aşıkkutlu who was one of the latest period scholars and Gönenli Mehmed are representatives of Egypt method. At the present time, Egypt method is represented as Atāullah profession by reason of the fact that it is commonly followed, adopted and conducted in the country.Nowadays, the edāmethod is used especially at the beginning of qirā’āteducation. Thus, student hears what instructor reads and gives a presentation. Instructors concentrate on the practice arzin the ongoing process and ease off on practice samʿaafter student implemented the lesson. At the present time, the curriculum followed in the qirā’āteducation is the same as the classic method in the country. The ‘Ashera, Taqrīb and Ṭayyibah’ methods were used in education. On the other hand, the person who recites should be a decent ḥāfiẓand know the science of tajweedwell in compliance with Hafs narrative of Asım and implement it. Notwithstanding that, there is the tajweedlesson in curriculum in order to strengthen implementations of the science of tajweed. (shrink)

Compromise (Islamic law); Islamic ethics; Qurʼanic teaching.

al-Qurṭubī (d. 671/1273) was a scholar of tafsīr, ḥadīth and fiqh. He experienced both Western and Eastern civilizations in the geography of Andalusia and Egypt, respectively. In his famous Tafsīr called al-Jâmi li-Aḥkâm al-Qur’ān, al-Qurṭubī comparatively explained and interpreted all legal verses. Also, in addition to exploring the spesific legal rulings denoted in the Qur’ān and the Sunnah, al-Qurṭubī has largely interpreted the legal norms regarding the issues of jurisprudence. By doing this, al-Qurṭubī contributed to the formation and development of (...) a civil codification activity under a kazuistic format. The casuistic structure of the legal exegesis of the Qur’ān is anlaysed in terms of the form and content in the sample of al-Jâmi. Therefore, neither the similarity or similarity of the schools of the legal exegesis of Qur’ān and of the legal schools nor the disciplines of positive law, but their kazuistic structures, which systems they built and which interpretation methods and techniques they operated on this basis, were evaluated in terms of their original structure. In this direction, the article emphasizes that the casuistic structure of the legal exegesis of Qur’ān is established on and by the Prophet’s sayings and practices. Although, it has been observed that it is a unique tradition, both as form and content, and that the interpretation means are identified with its own unique structure, it has been concluded that the casuistic method is not one of the fundamental elements of both this tradition and Islamic legal thought. This means that the casuistic method is always a tool that can be changed and transformed according to the conditions of time and space.Summary: As it is stated in al-Isrāʾ 17/106: “And (it is) a Qur’ān which we have separated (by intervals) that you might recite it to the people over a prolonged period. And we have sent it down progressive.”, the Qur’ān is revelaed in about twenty-three years by taking into consideration the sociocultural positions of its interlocutors. The Prophet Muḥammad explained the Qur’ān by the virtue of the ayah: “(We sent them) with clear proofs and written ordinances. And We revealed to you the message (i.e. that you may make clear to the people what was sent down to them and that they might give thought.” (an-Naḥl 16/44). Of course, there is no subject integrity in this Qurānic chronology-which also reflects life. As a matter of fact, the issues related to individual and society have been independently analyzed by a casuistic/case-based method and ruled in accordance with the intention of Allāh. It can be seen that the ayahs “They ask you about wine and gambling. Say, ‘In them is great sin and (yet, some) benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess (beyond needs).’ Thus Allāh makes clear to you the verses (of revelation) that you might give thought.” (al-Baqara 2/219) and other ayahs such as (al-Baqara 2/186; al-Nisāʾ 4/176; al-Anfāl 8/1) reflect the casuistic method in terms of form and content. This can also be exemplified by the Sunna. For example, when the question “Is it permissible to perform ablutions with sea water?” was posed to Messenger of Allāh. He said that “It’s water is clean and his dead (fish) are lawful “(Abū Dāwūd, “Ṭaḥāra”, 41). By this answer, the Prophet Muḥammad indeed ruled and established a general rule.It can be said that this early example table formed the basis of the legal exegesis of the Qur’ān in terms of origin, source and application, and that its shape and content are often immanent in the examples it contains. In this article, based on the prophetic period, the legal exegesis of the Qur’ān and casuistic structure has been studied with an analytical and critical approach. Again, because the casuistic method is one of the universal concepts of east-west science and cultural life, an interdisciplinary approach was exhibited in this study. The roots of the casuistic method date back to 5000 BC and the legal systems of the society and states of antiquity are examined from this method. This method is chosen and used in the legal exegesis of the Qur’ān. However, this study does not analyse the sameness or the similarity of the legal exegesis of the Qur’ān and the legal schools nor the positive law disciplines, but the casuistic structures used by these, the systems they have built on this basis and the interpretation methods and techniques they have been used and analyzed in terms of their originality.In effect, the article embodies the Qur’ānic exegesis called al-Jâmi li-Aḥkâm al-Qur’ān by al-Qurṭubī (d. 671/1273), a scholar of tafsīr, ḥadīth and fiqh. In addition to the works of the aḥkām al-Qur’āns, which deal with the interpretation of the ayahs related to the subjects of ʿibādāt, muʿāmalāt ve ʿuḳūbāt, many other works have been used in parallel with the development of the legal exegesis of the Qur’ān. al-Qurṭubī, who comparingly explained the legal verses in his tafsīr, investigated the aspects of the Qur’ān and Sunna that indicate the aḥkām, generally interpreted the existing legal norms within the framework of evidence and introduced his own opinions and etasblished his ijtihād. Thus, he benefited from the tafsīr accumulation and contributed to the formation and development of a civil legalization activity with casuistic format. As a matter of fact, the casuistic/case-based method has been used as a codification/tadwīn technique by Western and Eastern legal disciplines and systems. The casuistic method covers both concrete event and abstract ruling methods. In the casuistic method, which is fact-based event, the laws are organized according to all possible events that can be experienced. On the other hand, the abstract method, which is defined as the abstract ruling method, aims to organize the laws in a general and abstract framework. In the article, it is stated that the legal exegesis of the Qur’ān contains both concrete and abstract dimensions in its own way. It has been emphasized that the legal exegesis of the Qur’ān is based on divine revelation (waḥy) and that it is separated from human law as its origin and source, and that this feature is its most faithful characteristic. On this basis, the legal exegesis of the Qur’ān is a separate scholarly tradition and has its own definition, subject and purpose. Its original structure and function have been noted. As a matter of fact, the subject and purpose of the legal exegesis of the Qur’ān always require the tafsīr and taʾwīl of the legal verses having regard to the Qur’ān and Sunna. It is also necessary for the purpose of investigating the ways in which nuṣūṣ (an explicit statement upon which a ruling is based) can refer to the provisions and to resolve the issues related to individuals and society. As a matter of fact, the legal verses function as a guide for humanity until the day of judgment as the inspiration for religious-legal matters; they contain the content and provisions that offer happiness in the two worlds. (shrink)

Islamic ethics in the light of Qurʼanic teaching and Hadith; Customs and practices.

Despite the growing interest in examining the role of religious beliefs as a guide towards environmental conscious actions, there is still a lack of research informed by an analysis of divine messages. This deficiency includes the extent to which ethics for environmental responsibility are promoted within textual divine messages; types of environmental themes promoted within the text of divine messages; and implications of such religious environmental ethics for business practice. The present study attempts to fill this gap by conducting a (...) thorough content analysis of environmental themes within the divine message of Muslims focusing on their related ethical aspects and business implications. The analysis has revealed 675 verses in 84 chapters throughout all 30 parts of the Qur’an, with environmental content relating to the core components of the natural world, i.e. human beings, water, air, land, plants, animals, and other natural resources. This environmental content and its related ethics are grounded on the belief that humans are vicegerents of God on the earth and their behaviours and actions are motivated by earthly and heavenly rewards. Implications of these findings for different sectors/businesses are also highlighted. (shrink)

The Qur’an frequently abhors blind faith based on tradition in its arguments against non-believers. Nonetheless, the Qur’an repeatedly asks people to believe in its message. How does the Qur’an distinguish between both kinds of faith? This article investigates the type of epistemology the Qur’an expects from its audience. Linguistically, the Qur’anic concept of īmān may be compared to taking refuge in Buddhism, in that it is through experience and insight (prajñā), as portrayed in the Kālāma Sutta, and not zeal. The (...) Qur’an differentiates between two types of conviction, that which is received through discernment and understanding, and that which is blind. The Qur’an shows cues of an attempt to harmonise faith and reason. It does not entertain non-believers in their request to have supernatural physical proofs, but frequently reminds them to use their reason and observation. This opens further avenues of interfaith dialogue between Buddhism and Islam. (shrink)

The increasing engagement of Muslim theologians with issues of textual criticism raises larger questions relating to the space provided by Western universities for Muslim theological practice. In this essay, these questions are examined in the context of the rapidly‐increasing Muslim participation in the Scriptural Reasoning project. It is suggested that classical Muslim theological and mystical scriptural commentary will demonstrate continued relevance and vitality, particularly in conversation with Jewish readers, despite the considerable difference in method resulting from the distinctive shape of (...) Qur'anic revelation, and the lack of a history of secularisation in most Muslim cultures. (shrink)

This article examines the theological polemics between Islam and Christianity focusing on the prophetic attribution of Isa al-Masih in Islamic tradition. It takes a close look at the Qur’anic construction upon the Prophet Isa al-Masih as a human being who served as a messenger of God, while briefly comparing the Islamic construction to the Christian tradition projecting Isa-al-Masih as the son of God. Rather than emphasising differences between the two traditions, this article, through the Quranic concept kalimatun sawa’, sheds a (...) new light on a shared belief between Islam and Christian traditions. Both Islam and Christianity believe that Isa al-Masih is the saviour for humanity, the liberator for the weak and the oppressed. The Qur’an maintains Isa al-Masih as one of the ulul azmi meaning that the prophets who successfully liberated his people. (shrink)