Quran

The fall of the Muslim civilization resulted from the rejection of reason. The rejection of reason was a result of the characterization of the use of reason to know revelation as kufr. The rejection of reason became explicit in the shutting of the gates to ijtihad and was reinforced by al-Ghazali’s attack on philosophers. The rejection of reason found political expression in the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event analogous to the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were beheaded at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. In Islam, the rejection of reason made it harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not help matters. This was an example of perfunctory thought. For it automatically withheld the designation of “knowledge” from all knowledge not in the Quran. This perception was based on a problematic understanding of epistemology or what constitutes knowledge. It was a reflection of hubris. In response to the bewilderment caused the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason made it hard to know and follow revelation. It also made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. But to “explain” revelation, tradition had to be elevated to an “equal” of revelation and subsequently even “above” revelation.
For the expectation that it would “explain” revelation placed tradition in the position of a “judge” of revelation. The elevation of tradition above revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The reversal of the relationship between revelation and tradition facilitated the adoption of the teaching of abrogation. The abrogation of the peace verses by the ayah as-sayf transformed Islam into “political Islam.” The abrogation of revelation by tradition transformed Islam into “traditional Islam.” The application of the teaching of abrogation warped penal law. The abrogation of revelation by tradition subjugated revelation to tradition. Hence, the process that led to this requires attention. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all laws are in agreement with revelation rather than based on inclination. (4 pages)

Explores definitions, distinctions, and contexts key to understanding the concept of moral injury, and provides abstracts of the other essays in the book. I've decided to upload the full version as it is already available via Google Books' preview.

A comparative linguistic study and historical textual analysis of the word "hanif" and "hanifiyah", one of the most obscure and misunderstood words in the Arabic Quran and in translation. The study is interpreted through an evolutionary framework.

According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.

Au fil de sa lecture du Coran, de la tradition musulmane et de discussions avec des musulmans, Odon Lafontaine (dit Olaf) n’a pu empêcher la montée d’un sentiment diffus de malaise et d’incompréhension vis à vis de cette religion à mesure qu’il en découvrait ce qui était pour lui des contradictions et des invraisemblances, historiques comme logiques.

Pour tâcher de les expliquer, il a voulu en apprendre davantage sur les origines historiques de l’islam. C’est ainsi qu’il a découvert le travail d’Édouard-Marie Gallez c.s.j., docteur en théologie et histoire des religions, et qu’il s’est mis à son école. Sa thèse, intitulée Le Messie et son Prophète, et leurs échanges lui ont fait découvrir quantité de recherches historiques passionnantes. Elles ont transformé sa vision de l’islam en révélant une tout autre histoire que celle que le discours ambiant veut faire croire : l’islam n’est pas le résultat d’une révélation divine – ou de la prédication de Mahomet – mais celui d’un processus très long et très complexe de réécriture de l’Histoire, s’enracinant dans des croyances juives et chrétiennes dévoyées, et manipulées par les califes pour satisfaire leurs visées de domination politique.

Cette découverte restait encore à ce jour quasi inconnue du public. La faute sans doute à la complexité du sujet et à son caractère très sensible qui l’ont confinée dans les cercles discrets de la recherche. Comment alors la rendre accessible au plus grand nombre ? Comment l’expliquer et la replacer dans une perspective historique ? Comment s’articule-t-elle avec les recherches les plus récentes à ce sujet et les découvertes nouvelles qui ne cessent de s’accumuler ces dernières années ? C’est ce à quoi tente de contribuer cette importante mise à jour « 2020 » de l’ouvrage de vulgarisation qu’est Le Grand secret de l’islam, fruit d’un long travail personnel d’Odon Lafontaine et de sa collaboration avec Édouard-Marie Gallez et d’autres chercheurs.

Au monde de découvrir maintenant quel est le grand secret de l’islam

This paper provides updated digital images of four Qurʾān fragments from Chicago's Oriental Institute Museum (OIM) that appeared in Nabia Abbott’s Rise of the North Arabic Script, and calls attention to features of their paleography and vocalization which are not apparent from her original black-and-white plates. In doing so, it demonstrates that these four fragments all belong to the same copy of the Qurʾān, which is also the same Qurʾān as nineteen leaves in Paris’ Bibliothèque Nationale de France (BNF) and two leaves in Doha’s Museum of Islamic Art (MIA). All twenty-five folios of this Qurʾān contain a unique vocalization system that represents /a/ and /u/ with miniature red forms of alif and wāw. This system of “letter-form” vocalization signs is unattested in other Qurʾān manuscripts and corresponds with a type of vocalization which medieval sources describe as shakl al-shiʿr: “the marking of poetry.” The subsequent discussion analyzes the features of this shakl al-shiʿr system and contextualizes it within the history of both this Qurʾān manuscript and Arabic writing as a whole.

Article is open access with full manuscript images available on the JNES site here: https://doi.org/10.1086/712876

This thesis (1999) delves into Nasr Hamid Abu Zayd's hermeneutics of the Qur'an, which was, at that time, not yet systematically formulated. It tries to reconstruct his theories of text and interpretation based on his works, and gives some examples in which he implemented his hermeneutics, such as the issues of  evil forces (jinn, shayâtîn, sihr and hasad), ribâ and interest, slavery,  polygamy, and women's Inheritance. Abu Zayd's contribution to Qur'anic hermeneutics is important in developing critical Qur'anic scholarship.

The study of Jesus in the Qur'an might profitably begin with the fact that there he is called not the expected Arabic Yasu' but rather the unaccountable 'Isa. From there the reader of the Qur'an may wonder to what extent the writer of the materials on Jesus was familiar with the canonical Gospel accounts that had circulated widely and extensively in the Middle East during the six centuries preceding the emergence of Islam. The Qur'anic portrait of Jesus is full of mysteries, lacunae, and intriguing questions.

One of the arguments used by Orientalist and Missionary critics of Islam to cast aspersions on Qur’anic preservation is related to the fact that the beloved companion of the Prophet Ibn Mas‘ood chose not to write three of the 114 surahs in his copy of the Qur’an. In order to understand why he made such a choice and if he considered these surahs part of the Qur’an, the evidence that discusses these issues must be examined. Throughout this presentation, it will be proved that Ibn Mas‘ood did in fact consider these surahs part of the Qur’an by the testimony of the same people who noted that he did not include them in his mushaf. After reading the explanations provided herein, there should be no doubt that Ibn Mas‘ood’s mushaf is in no way contradictory to the claimed impeccable preservation of the Noble Qur’an

Müslüman halklar ve özellikle Türk halkı aşın duygusal; özellikle çok sevdiği dini söz konusu olduğunda Türk halkı neden asırlardır sürekli bir biçimde aldatılıyor?
Yanıtın Kur’an’da olduğuna inanıyorum Kur’an Allah ile aldatılmayın! ihtarında bulunuyor Neden? Çünkü Allah ile aldatılanların en büyük sorunu aldatıldıklarının farkında olma imk nından büyük ölçüde yoksun bulunmalarıdır Çünkü derinden inandıkları ve içtenlikle teslim oldukları bir değer kendilerinin aleyhinde kullanılıyor

The utterance of “ahl al-kitap” (people of book) as a noun clause, is one of the words that  Quran made it a term and uses for a special meaning. When we analyse the verses that contains  “book” at Quran, we can see, the noun clause “ahl al-kitap” (people of book) ise suitable to be name for every society has a scripture from Allah; but  Quran especially use this noun clause as the name of especially two society : The owns of Torah and the owns of Gospel. When we analyse the informations that Quranic verses give us about duration of going away of the owns of two books, from affirming the unity of God  -the right way that Prophets thought them-; we can meet some belief problems. İn those verses Quran deals with theese problems sometimes in particular events in history of sons of İsrael, and generally in the events lived at the time in Quran revealed. In this thesis we established that Quran uses two words Judaism and Christianity (al-Yahud ve an-Nasara) not for persons that believes affirming to unity of God and saves the original scripture of Torah and Bible and saves the right way of Prophets; but especially uses for only the societies that those belief problems have completely located in. So we think it must be considered the conceptual framework in Quran, If we use the utterance “ahl al-kitap” as a term of Quran. According the outcomes of this thesis it must not be used “Judaism and Chirsitianity” words for describing the peoples that the verses of Quran speak about “ahl al-kitap” in possitive context. We emphasize; in Muslim’s conception “Judaism and Christianity” (al-Yahud ve an-Nasara) words are special terming of Quran’ for the peoples have  negative belief positions against the original  Torah and Gospel and against the affirming to unity of God, the right way that prophets thoght their sincere believers.
Key words: “Ahl al-kitap”(peoplo of book), “Torah”, “Gospel”, “Sons of İsrael”, “Judaism”, “Christianity”.

Özet : “Ehl-i kitap” lafzı bir isim tamlaması olarak, Kur’an’ın nüzul sürecinde kavramsallaştırarak özel bir anlamda kullandığı Kur’an lafızlarındandır. Kur’an ayetlerinde “kitap” kelimesinin geçtiği ayetlerden hareketle “ehl-i kitap” tamlaması kendisine ilahi vahiy verilmiş tüm toplulukları kapsayabilecek bir niteliğe sahip olmakla birlikte, bu kelime özellikle Tevrat ve İncil adlı kutsal kitabı sahiplenen iki gurubu tanımlamak için kullanılır. Bu iki kitabı sahiplenen toplulukların kendilerine bu kitapların vahyedilmesine vesile olan peygamberlerinin getirdiği tevhid yolundan uzaklaşma süreçlerine dair Kur’an’ın bize verdiği bilgilerde yer alan meselelere baktığımızda karşımıza bazı inanç problemleri çıkar. Bu inanç problemlerine temas eden ayetleri Kur’an hem İsrâiloğullarının tarihindeki bazı tikel olaylara atıfla, hem de nüzul sürecinde yaşanmış bazı olaylar üzerinden ele alır. Bu tezimizde Yahudilik ve Hristiyanlık kelimelerini Kur’an’ın Tevrat ve İncil adlı kutsal kitapların tevhide dayanan orijinal halini muhafaza edenler için değil, tespit ettiğimiz inanç problemlerinin yerleşik bir hal aldığı topluluklar için özellikle kullandığını belirledik. Bundan ötürü tezimizde “ehl-i kitap” kavramının itikadî bir terim olarak Kur’an ayetleri referans alınarak kullanılması noktasında, Kur’an’ın ortaya koyduğu kavramsal çerçevenin dikkate alınması gerektiğini düşünüyoruz. Yine bu tezde ulaşılan sonuca göre Yahudilik ve Hristiyanlık kelimeleri de “ehl-i kitap” la ilgili olumlu hususların işaret edildiği ayetlerde anlatılan meselelerde kullanılmamalıdır. Kur’an’ın bu kelimeler için tercih ettiği üzere bu iki kelimenin Müslümanların tasavvurlarında Tevrat ve İncil’e varis olanların inanç açısından olumsuz bir konumda olanlarına yönelik bir özel isimlendirme olduğunu vurguluyoruz.
Anahtar Kelimeler : “Ehl-i kitap”, “Tevrat”, “İncil”, “İsrâiloğulları”, “Yahudilik”, “Hristiyanlık”.

تعبير" إسلامية المعرفة" ضرورة معرفية وضرورة حضارية لا على المستوى الإسلامي وحده، بل على مستوى العالمي كله للخروج من المأزق ‏المعرفي المعاصر، والأزمة الفكرية العالمية المعاصرة‎.‎
وإسلامية المعرفة تحقق من قراءة كتاب المقروء ونعني به " القرآن"، وكتاب الكون المنظور الذي يتضمن ظواهر الوجود كافة. فالقرآن الكريم ‏والكون البديع كلاهما يدل على الآخر ويرشد إليه ويقود إلى قواعده وسننه، فالقرآن يقود إلى الكون، والكون أيضاً يقود إلى القرآن. وهذا ‏يمكن أن نطلق عليه‎ ‎‏(الجمع بين القراءتين)‏‎.‎
وحين يحدث الفصام بين القراءتين، فإن المنهاج المعرفية البشرية تقود إلى نتيجتين خطيرتين: فالذين يتعلقون فقط بالجانب الغيبي في ‏القراءة، أي بالقراءة الأولى في الوحي فإنهم يسقطون الجانب الموضوعي وعناصره من حسابهم فيتحولون بالدين إلى لاهوت وكهنوت، ‏وينتهي أصحاب هذه القراءة إلى فكر سكوني جامد يحسب خطأ على الدين والذين يتعلقون بقراءة الكون وحدة ويركزون على الجانب ‏الموضوعي في إطار القراءة الثانية،‎ ‎فإنهم ينفون البعد الغيبي الفاعل في الوجود وحركته وينتمون تدريجياً إلى الفكر الموضوعي في المعرفة الذي ‏يؤثر على النسق الحضاري‎.‎
والجمع بين القراءتين جمعاً جدلياً وتفاعلياً يشير ليس فقط إلى مناهج نظر، بل يمتد ليحرك عناصر معينة لتفعيل آليات الجمع بين ‏القراءتين وبما يحقق عناصر الوصل لا الفصل بين العلوم الشرعية والعلوم الإنسانية والاجتماعية وفي دراسة كثير من القضايا والموضوعات،‎ ‎ومن أهم فوائد هذا الكتاب أنه أشار إلى أهمية وخطورة ذلك ضمن صياغات النظام المعرفي والأصول المنهجية ومناهج التعامل مع ‏المجالات المعرفية المختلفة والتكامل فيما بينها‎. ‎

Muslims are experiencing problems because revelation was eclipsed by tradition. Moreover, its knowledge was tainted by faulty “explanations.” These explanations are problematic because they assume that tradition explains revelation better than reason. This methodology entailed a rejection of reason and its replacement by folklore in interpretation. Yet even knowledge of folklore requires the application of reason. The turn from reason to tradition in understanding revelation produced a “crisis in the Muslim mind.” The Muslim community is still recovering from this crisis. For tradition is ill-suited to explain revelation, but rather itself requires explanation. Exegesis was tainted by problematic assumptions. For exegesis subjugated revelation to tradition. Exegesis approached revelation on the basis of assumptions that flout the teaching of revelation. These assumptions encompass disparagement of reason, the designation of tradition as revelation, and the subordination of revelation to tradition. The disparagement of reason found its expression in the perception that the utilization of reason in exegesis is kufr. The perception that tradition is revelation was justified by the assertion that tradition is “concealed” (batin) revelation. The subordination of revelation to tradition was justified by the assertion that “tradition judges revelation” and that “revelation needs tradition more than tradition needs revelation.” The latter two assertions are particularly problematic as they raise the authority of tradition above revelation. The application of these assumptions produced a problematic rendition of Islam, better known as “traditional” and “political” Islam, respectively. This Islam was tainted by tribalism. For the purpose of renewal, it is necessary to rediscover the true meaning and teaching of Islam that was eclipsed by problematic exegeses. For there is the risk that if this does not take place, there will be further emigration from Islam due to the unwarranted accretions that burden it and make it appear “unjust” and even “extreme.” What is required, in different words, is a restoration of revelation to its pre-eminence vis-à-vis tradition. With unsullied knowledge of revelation, Muslims should be better guided. Revelation requires restoration to its pre-eminence. For its place appears to have been taken by tradition, which was elevated to a fetish. The restoration and the rehabilitation of revelation may be attained with the assistance of reason. (30 pages)

The purpose of this work is to search the Jewish’s approach to world life and blessings of God according to Old Testament more than Holy Qur’an. To be falsified the divine book of Torah by Jewish has negatively affected religious life in Judaism and this situation made them secular extremely. On the one hand this falsification of Torah transformed Jewish as original nation and on the other hand caused to deviate their hereafter belief.

This paper explores Ibn Khaldun's interpretation of the history of the people of Israel through his concept of 'asabiyyah by highlighting some possible implications of it as regards the idea of the election of Israel. An emphasis is also made on parallels with Spinoza's interpretation of the election of Israel.

Invited by Auburn University to give a public lecture soon after 911, the talk traced the history of the word “equality” from the time of slave-owner Jefferson drafting the Declaration of Independence to Lincoln’s Gettysburg address, "Four score and seven years ago our fathers brought forth upon this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal" arguing for the equality of all Americans irrespective of colour.

The Quran advocates equality; only piety distinguishes one from the other: "O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware" [Quran 49:13].

Hence, the talk argued that after 911, in a unipolar world with the United States' defence spending almost half of global military expenditures,, “equality” ought to encompass Americans and non-Americans; i.e. the equality of all humankind. In other words, the mission of The U.S. Department of State that “leads America’s foreign policy through diplomacy, advocacy, and assistance by advancing the interests of the American people, their safety and economic prosperity” ought to take into account the interests of Non-Americans, their safety and economic prosperity. If not, Foreign Affairs decisions flowing from 911 were in the danger of succumbing to hubris.

Note: The text in the the poster, other than Title & Abstract, was provided by Auburn University, Alabama.

In retrospect, the talk, sponsored by the Breeden Eminent Scholar Fund and the College of Liberal Arts,  is dedicated to the memory of my host Dr. David Edwin Harrell, Jr., Daniel Breeden Eminent Scholar at Auburn University February 22, 1930 – March 15, 2021. I will always treasure his endorsement.

This paper explores the difference between Islamism and Islam, and the manner in which the former evolved from the latter. It argues that the flouting of a key principle, as well as the craving to use Islam to achieve political aims, were instrumental in the transmutation of Islam into Islamism. Restoring Islam will require its de-politicization as well as a restructuring of exegesis. (3 pages)

The main theme of al-Fatihah is that all acts of worship should be dedicated wholly and solely to Almighty God and shall be carried out with total devotion. Additionally, al-Qurtubi (1: 112) is of the opinion that it is called al-Qur’an al-Adim because it encapsulates the totality of Qur’anic knowledge: “Praise of Almighty God with the Attributes of His Mightiness and Perfection, the command to worship Him with devotion, confessing that one is unable to carry out worship without seeking Divine help, beseeching God for guidance to the Straight Path, saving one from the ways of the misguided and making clear the final destination of the Deniers”.
The key to understanding al-Fatihah is to think of it as a form of prayer or supplication, in which Believers begin by extending their thankfulness to Allah and praise to Him, then they tell of their dedication to His worship alone, only to ask Him at the end to guide them to the Straight Path, which leads to the Almighty’s Pleasure, the ultimate goal that one strives to achieve in this life.

In dealing with any aspect of Islamic civilization, its final raison d'etre and creative base must be seen ‎as resting on the Qur'ān. Islamic culture is, in fact, a "Qur'ānic culture"; for its definitions, its ‎structures, its goals, and its methods for execution of those goals are all derived from that series of ‎revelations from God to the Prophet Muhammad. Without that revelation, the culture could not have ‎been generated; without that revelation, there could have been neither an Islamic religion, an Islamic ‎state, an Islamic philosophy, an Islamic law, an Islamic society, nor an Islamic political or economic ‎organization. Just as surely as these aspects of Islamic culture may be rightly seen as Qur'ānic in basis ‎and motivation, in implementation and goal, the arts of Islamic civilization should also be viewed as ‎aesthetic expressions of similar derivation and realization. Yes, the Islamic arts are indeed Qur'ānic arts. ‎How then are the Islamic arts to be seen as "Qur'ānic" expressions in color, in line, in movement, in ‎shape, and in sound? This is the subject of this work.‎

Ce este islamul?

Care este istoria sa?

Care este adevărata semnificaţie a unor cuvinte precum Allah, şaria, jihad etc?



Nu trece nicio zi fără să auzim menţionându-se cuvântul islam. Şi totuşi, pentru majoritatea oamenilor, islamul rămâne o religie puţin cunoscută. Indiferent dacă este vorba despre violenţă, terorism, drepturile femeilor sau sclavie, se aşteaptă ca musulmanii de astăzi să fie responsabili de toate acestea. Există însă puţine oportunităţi de a descrie islamul, fie în mass-media, fie în general în societate: exact acest lucru îşi propune să facă volumul de faţă, într-o manieră simplă, concisă, directă şi extrem de accesibilă. Cititorul nu are nevoie de nicio pregătire de specialitate pentru a înţelege esenţa isla­mului. Lucrarea lui Tariq Ramadan este concepută în aşa fel încât să-i ghideze pe cititori în complexitatea lumii multifaţetate a islamului ca religie, filosofie şi civilizaţie.

TARIQ RAMADAN este scriitor şi profesor de studii islamice con­temporane la Colegiul St. Anthony şi la Facultatea de Teologie şi Religie a Universităţii Oxford. Este autorul unor lucrări de specialitate şi a fost descris de revista Time ca fiind „unul dintre cei mai impor­tanţi inovatori ai secolului XXI”.

Im aktuellen islamisch-religionspädagogischen Diskurs ist ein Abschied von der traditionellen Art der Wissensvermittlung nach dem inhaltsorientierten Konzept und die Zuwendung zu einem reflektierten Lernprozess, der die Subjekte und ihre Lebenswelten ernst nimmt, evident.
Dieser Paradigmenwechsel in der islamischen religiösen Bildung hat bestimmte Konsequenzen – auch für die Korandidaktik, die einen wesentlichen Bestandteil des islamischen Religionsunterrichts bildet. Die Autorin nimmt diese Problematik zum Anlass und untersucht in einem interdisziplinären Rahmen die offenbarungs- bzw. schrifttheologischen und die hermeneutisch-exegetischen Voraussetzungen einer subjektorientierten und kontextsensiblen Koranarbeit. In Auseinandersetzung mit diesen und weiteren zentralen Fragen liefert die Studie die ersten wichtigen Ergebnisse für die religionspädagogische sowie die hermeneutisch-theologische Grundlegung einer zeitgemäßen Korandidaktik.

Abstract. The given study uses an analytical-descriptive method to analyze the story of the Prophet Musa and Al-Khidr. There are questions and irresolutions about this story that do not correspond to the high position of Prophet Musa (Alayhis Salaam) and the innocence of the prophets. In this article, we have examined them and gave answers to the questions and irresolutions. In order to achieve this goal, the most comprehensive theories of thinkers and elucidators of both believs have been studied, and different answers on the above topic have been derived from the books of commentaries of the believs. The results of the study show that none of the controversial behaviors of the divine prophets contradicted the subject of their innocence. Verses that do not correspond to the point of innocence are either simple conventional sentences that do not indicate the occurrence of sin, or in fact, the main appeal is not to the prophets, but to the believers in general. What contradicts the infallible status of the prophets is that they disobeyed the divine commands and rulings. The bases and origins of differences in tastes and trimness of individuals that arise in the course of everyday events, differing in the style of activities of objects, have no relation with the issue of innocence.

The aim with the present volume, The Quran: In Transcription, is to make the Quran available in a scientific transcription. The transcribed text in this volume is based on the digital Uthmani text of the Tanzil Quran Text. The present transcription is not meant to replace the Arabic text in the Arabic script. The Arabic script as well as the Arabic orthography in themselves contain much valuable information for any scholar or reader. This book is rather to be seen as an aid for those who do not master the intricacies of the Arabic script, or those who need access to a scientific transcription.

These are the first four pages of the book providing brief introduction about the book. This is the basic book for learning the Arabic Language in easiest way. Especially prepared for Children and beginners. U can get this book now in hardcopy contact : 9697998586, 8126200779,8803742446 firdousumri@gmail.com

By studying metaphor, this monograph reveals the conflict between what (1.0)George Dodds refers to as the "good" and "bad" mimesis (copy)  or the difference between imitation and origination.  The former results in 1eclecticism while the latter in vernacularism.  Should, could, or need one or the other be more or less required is left for a reader's evaluation and his or her's circumstances.  But this kind of tautology exists at the basis of the "becoming" of Arabia's metaphor.  The metaphor is an agent for change and its' understanding and perspective-view of these complementarities can be enlightening.  The metaphor in this context is the commonality between eclecticism and vernacularism.  This monograph describes the current contradictions and complexities of this phenomena. There are both paraphrases and quotations from scholars and authors such as Edmund Husserl, Jarava Lal Mehta, Martin Heidegger, S. Gulzar Haider, Paul Weiss, Ismail Serageldin, Samir El Sadek, Keith Critchlow, Mohammed Arkoun, Christian Norberg Schulz, Jamel Akbar, Muhammad Arkoun, A.H. Hourani, S.M. Stern, Ira M. Lapidus, George Dodds, Hjelmalev and Dorfman.  All contribute to explicate the basis of the metaphor of Arabia.’

... pro-vides general information on Islam, corrects some misconceptions about it, and answers some commonly asked questions, such as: § What does Islam say about terrorism? § What is the status of women in Islam? A Brief Illustrated Guide To Understanding Islam 4 Contents ...

Aslamu-o-Alakium,

I can teach students of Secondary and high level classes , Mathematics of Matric and all subjects of secondary level, Especially I-COM & B-COM students.

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The recent increase in the number of English translations of the Quran has led to problematic misrepresentations, misinterpretations and even textual discrepancies in the translations of a number of Islamic concepts, principles and norms. This paper is an attempt to evaluate five different English versions of the translation of the Quran using concepts, principles and norms as parameters for discussion and analysis. Results of discussion and analysis of the samples used in this paper have indicated that there is an un urgent need for a mechanism that will help using the formation of a standardised version of an explanatory translation of the meanings of the Quran that is authoritative in form and content to be used all over the English Speaking world. To achieve this objective, a list of suggestions and recommendations have been made for use by those in authority and for those who are interested in carrying out further

"When Muslim students take up the study of English literature, it is typically for the purpose of improving their English, much in demand in today’s world. While this is no doubt a worthy motivation, a systematic study of literature can bring additional benefits."

هفتم آبان ماه ۱۳۹۴ کنفرانس رویکردی نو در قرآن‌پژوهی غربی در باشگاه اندیشه برگزار گردید. در این کنفرانس دکتر سید علی آقایی (محقق ایرانی پروژه کورپوس کورانیکوم) ابعاد محتلف پروژه کورپوس کورانیکم  شامل تحلیل مخطوطات کهن قرآن، قرائات قرآن، متون و شواهد مربوط به بستر تاریخی و محطیط قرآن و تفسیر ادبی قرآن را معرفی کرد.

This book was originally a section of Ibn Al-Qayyim's book Miftaahu Daar is-Sa'aadah (Key to the Abode of Happiness). This section was extracted from it due to its discussion of some of the Signs of Allah in the human beings and the universe. Also, Ibn Al-Qayyim's book was chosen due to its perceptive and meaningful wisdom. Another outstanding characteristic of this book is that Ibn-Al-Qayyim calls for the use of the intellect and self-introspection. He encourages the reader to deeply think about the creation of Allah, the Most High -- in the human being, existence, animals and nature. The complier, Capt. Anas Abdul-Hameed Al-Qoz, supports the writing of Ibn Al-Qayyim (Qayyem/Qayim/Qayem/Qayum/Qayyum) by mentioning modern scientific discoveries, useful notes and beneficial pictures that help achieve the objective. Thus, this book is a continuous and active call to all of mankind to look and reflect upon the Signs of Allah if they want the truth and sincerely wish to follow it.

We will show them Our Signs in the universe and in themselves until it becomes clear to them that it is the truth.

Book Review by: Al-Jumuah Magazine (Safar, 1425 H). 

This book is a translation of an Arabic work based on selections from Imam Ibnul Qayyim's "Miftah Daar is-Sa'aadah" (Key to the Abode of Happiness). Divided into four chapters; man, universe, animals, and nature, it contains sections on various natural phenomena, particularly those related to biology of humans and animals, with reflections on the great meticulous creation and watchful sustenance by Allah. The author often supplements Ibnul Qayyim's insights with accounts of modern scientific discoveries, figures and tables.

Compiled with the verse, "We will show them Our signs in the universe and in themselves until it becomes clear to them that it is the truth," in mind, this book engages the reader to deeply contemplate his own creation as well as the everything else in this vast universe. The author says that he chose this book because in it Ibnul Qayyim, "present the art and technique of thinking and reflection, and propounds the ways that should be followed to secure the desired outcome of reflection on Allah's signs in nature and un the human sphere."

Reading Ibnul Qayim's views on nature, who died in 751 AH (1350 CE), would be interesting both as a way to understand wisdom of various natural phenomena and as a window into the attitude of an eminent eight century religious scholar towards science and nature.

The first purpose is well-served by this book, the second unfortunately is not. The author fails to give an account of the tremendous gap in scientific knowledge between our age and that of Ibnul Qayyim, and how it bore on his views of nature. Background information on the dominant views of other scholars and philosophers on nature and science would add much to the value of this book. A more serious drawback in the book is lack of clear demarcation between the present author's remarks and Ibnul Qayyim's words. Credits for figures and references for modern scientific facts are also missing, which gives an unsettling sense of lack of competence.

The book nevertheless does have many positive points. The faith-inspiring discussions of Allah's wisdom in a variety of natural phenomena offer an uncommon perspective. Various verses of the Qur'an as well as ahadeeth on the subject of nature are quoted in Arabic and explained with illustrations. Nice glossy finish and elegant hard cover give it a good look. For a reader willing to overlook some of the shortcomings, the book can make a great and rewarding read. - Al-Jumuah Vol 16, Issue 2.