Quranic and cross-cultural studies

El objeto de esta investigación es llevar a cabo una breve reflexión sobre la realidad específica del árabe como lengua de una religión y aplicarla tanto a la teorización del árabe en su función de lengua de adquisición y al mismo proceso de adquisición. A su vez, se pretende que las consideraciones resultantes sirvan para orientar las traducciones del y al árabe.

The article examines several Quranic passages which contain the verb
aslama and the noun islām in light of Jewish parallels. It is argued that
these passages (Q 2:124–33; Q 37:84, 101-3; Q 27:29-44; Q 6:125) reflect
midrashic traditions, and that the Arabic aslama and islām in these
passages parallel the Hebrew be-lev shalem or hishlim. The latter term
accrued two meanings: (1) to worship the Lord wholeheartedly (i.e.,
exclusively), and (2) to deliver one’s soul (to God) while accepting his
authority and surrendering to him.
The article also examines the Hebrew terms mentioned above and
their antonyms ḥaluq, maḥăloqet (denoting monotheistic versus polytheistic
worship), and the implications of these terms for the textual
history of the Palestinian Targums.

The metaphor of the camel passing through the eye of the needle is found in the Synoptic Gospels (Matthew 19:24, Mark 10:25, Luke 18:25) and the Qur'an (7:40). The Gospels seem to suggest that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the Kingdom of Heaven. The Qur'an, on the other hand, puts the metaphor in the context of disbelievers who are arrogant (istakbarū) toward God's signs. At the outset, it would seem that the passage's contexts in the Gospels and the Qur'an are different; however, through a closer analysis of the keywords, there are textual parallels that can be extracted from both texts and go beyond simply the use of this analogy in common, as previous scholars have thought. For instance, the rich man in the Gospels is asking about inheriting eternal life, while the Qur'an also discusses eternal life and inheritance in the same context. These and several other textual parallels suggest that the Qur'an is alluding to the same context for the metaphor as the Gospels do.

Penelitian ini bertujuan untuk mengetahui metode serta teknis penulisan buku- buku indeks al-Qur‟an Indonesia 1984-2007. Penelitian ini dilakukan dalam bentuk penelitian kepustakaan dengan metode eksploratif, deskriptif, analitis, dan komparatif dengan pendekatan historis. Sumber  primer yang digunakan adalah tujuh buah buku indeks al-Qur‟an Indonesia yang terbit antara 1984-2007 yang terdiri dari Indeks al- Qur‟an karya Sukmadjaja Asyari dan Rosy Yusuf, Konkordansi al-Qur‟an: Panduan Kata dalam Mencari Ayat al-Qur‟an karya Ali Audah, Kunci Indeks dan Klasifikasi Ayat- Ayat al-Qur‟an karya Abdul Hamid Hasan Qolay, Indeks al-Qur‟an: Cara Mencari Ayat- Ayat al-Qur‟an karya N.A. Bayquni, dkk., Indeks al-Qur‟an; Panduan Mudah Mencari Ayat dan Kata Dalam al-Qur‟an karya Azharudin Sahil, Indeks Terjemah al-Qur‟an al- Karim; Penuntun Mencari Ayat Mengenai Suatu Materi/ Pokok Bahasan Melalui Bahasa Indonesia  karya Abdul  Hamid Hasan Qolay dan Indeks al-Qur‟an Praktis karya Jejen Musfah.  Sementara  sumber  sekundernya  adalah  buku  atau  sumber  tertulis  lain  yann terkait dengan obyek penelitian ini.
Buku indeks al-Qur‟an 1984-2007 oleh para sarjana muslim Indonesia semuanya ditulis dengan menggunakan metode alfabetik dan informasinya tersaji dalam bentuk global dan rinci. Buku-buku indeks hasil karya para sarjana Indonesia baik itu bersifat pribadi maupun secara kolektif ini tidak lepas dari pengaruh indeks al-Qur‟an karya para sarjana luar negeri. Hal ini terlihat dari referensi yang digunakan dalam penyusunan karya-karya mereka. Di antara “indeks luar” yang sering dirujuk oleh para sarjana Indonesia tersebut adalah Mu„jam al-Mufahras li alfāz al-Qur‟ān karya M.F. Abdul Baqi, Miftāh al-Qur‟ān  karya Ahmad Shah, Fath al-Rahmān li Tālib Āyāt  al-Qur‟ān  karya ilmi Zadeh Faedullah, dan Concordance of The Quran karya Gustav Flugel.
Penulisan buku-buku indeks al-Qur‟an di Indonesia yang secara faktual telah dimulai di permulaan abad ke-20 dengan lahirnya catatan-catatan sederhana yang terdapat
di akhir karya- karya tafsir semisal al-Furqan karya Ahmad Hasan, Tafsir al-Qur‟an
karya H. Zainuddin Hamidy dan Fachruddin HS dengan karyanya Tafsir al-Qur‟an, serta Mahmud Yunus dengan karyanya Tafsir Qur‟an Karim yang kemudian disusul dengan disusunnya karya-karya indeks, klasifikasi, kompendium, kamus, konkordansi atau ensiklopedi al-Qur‟an secara independen oleh para sarjana muslim Indonesia yang terbit di sepanjang era kontemporer merupakan suatu terobosan para ulama dan sarjana muslim Indonesia untuk membumikan ajaran-ajaran al-Qur‟an ke tengah-tengah masyarakat.
Meskipun geliat penulisan indeks al-Qur‟an telah mengalami kemajuan, namun kajian yang memfokuskan pada buku-buku indeks al-Qur‟an tersebut sangat minim. Hal
ini terlihat dari sedikitnya literatur yang membicarakan serta membahas hal-hal terkait dengan buku-buku indeks al-Qur‟an  atau karya-karya serupa di tengah menjamurnya
karya-karya yang terkait dengan penafsiran atau ilmu-ilmu al-Qur‟an di Indonesia. Di antara sedikit kajian yang membahas tentang indeks al-Qur‟an tersebut adalah Quranic Text: Toward a Retrieval System karya Hani M. „Atiyah, Popular Indonesian Literature
of the Quran yang diterjemahkan dengan Judul Kajian Al-Qur‟an  di Indonesia; dari
Mahmud Yunus Hingga Quraish Syihab karya Howard M. Federspiel, Mengenal Indeks al-Qur‟an  karya Rahmat Taufiq Hidayat, Ali Audah dalam pengantar buku indeksnya
juga menjelaskan beberapa hal terkait dengan indeks di Indonesia, serta Izza Rahman
dalam tulisannya yang berjudul Karakteristik Kajian al-Qur‟an di Indonesia. Oleh sebab itu, di tengah-tengah minimnya literatur yang memfokuskan kajiannya pada buku-buku
indeks al-Qur‟an indonesia diharapkan kajian ini bisa memberi sedikit kontribusi untuk
memperkaya khazanah literatur keilmuan tersebut. [sh]

Allaah granted his Prophet, sallallaahu 'alayhi wa sallam, qualities of perfection and noble characteristics which distinguished him from all other human beings. Consequently, he, sallallaahu 'alayhi wa sallam, combined all the possible virtuous human traits and was the best leading example in treating others with benevolence.


He, sallallaahu 'alayhi wa sallam, was a sublime example in his interactions with people, old and young, believers and disbelievers, the common people and close Companions.


He, sallallaahu 'alayhi wa sallam, would support the oppressed, aid the needy, persevere patiently despite the harm he faced from foolish people, face evil with goodness, meet people with a smiling and cheerful face and was unfailingly generous and kind when dealing with people. As soon as his enemies discovered his extraordinary personality and his exceptional manners, they immediately responded to his call and believed in the message he was preaching. One such person who came to believe in him told him after accepting Islaam:


" I swear by Allaah O Muhammad! There was no one on the face of the earth who was more detested to me than you. However, now your religion (the religion you are conveying) is the dearest religion to me. There was no land more hated by me than your land, but now it is the dearest part of earth to me."


In this book, you will come to know the Prophet, sallallaahu 'alayhi wa sallam, and how he dealt with different types of people, each according to their qualities and particular circumstances. You will know him as a husband, a father, a neighbor, a friend, as a buyer and a seller, a judge, and someone who gave jurisprudential verdicts. Allaah The Almighty sent the Prophet, sallallaahu 'alayhi wa sallam, as a slave and a Messenger and bestowed upon him the best manners and the most beautiful qualities. We have outlined some of the interpersonal interactions of the Prophet, sallallaahu 'alayhi wa sallam, in order to highlight how a person whose manners are in consonance with the teachings of the Qur'aan should be. By learning about his qualities and the way he, sallallaahu 'alayhi wa sallam, interacted with people, one would know how he dealt with people in their homes, in the market and other places in all walks of life. How did this unlettered Prophet, sallallaahu 'alayhi wa sallam, treat people whether they were relatives or strangers, virtuous or sinners, noble or evil? What benefit can one derive by studying his qualities and manners, that reflect his nobility, generosity and perfect manners? This book answers all these questions and more, and paints a vivid picture of the Prophet, sallallaahu 'alayhi wa sallam, who was sent by his Lord to perfect good manners.

Arapların Müslümanlığı kabulünden sonra, asırlardır önemli bir gelenek olarak yaşattıkları şiirin muhtevâsında bazı değişiklikler olmuştur. Hz. Peygamber devrinden başlayıp günümüze kadar gelen peygamber methiyeleri, İslam ile beraber Arap şiirinin önemli bir nazım türü haline gelmiştir. Söz konusu methiyelerden biri de İbn Câbir el-Endelüsî’nin her beyitte Kur’ân-ı Kerîm sûrelerinin adlarını telmîh yoluyla verdiği kasîdesidir. Son devir Osmanlı âlimlerinden Üsküdar Kadısı Ali Nureddin Efendi bu kasîdeyi Türkçeye çevirmiş ve Cevâhiru’z-zevâhir adlı eserinin içe- risinde neşretmiştir. Bu makalede Ali Nureddin Efendi’nin hayatı anlatılıp eserleri tanıtılacak, ardından mezkûr tercümesinin çeviriyazımı verilecektir.

This work claims that Musaylima served as a prophet for his own people in Yamama in more or less the same way as the Prophet Muhammad in Mecca and Medina. However, unlike Islam, Musaylima’s religious movement did not survive. Here, a complete story of Musaylima – his claim of prophethood, qur’ān (reading), religious activities, followers, opponents, and defeat – is reconstructed. A critical reading of the sources that contain the accounts of Musaylima is performed. Additionally, this study reveals that the remaining fragments of Musaylima’s qur’ān bear substantial similarities to the early Meccan verses of the Qur’ān – in terms of diction, style, and pattern.
To formulate the findings of this study, there was more than one prophet in the sixth-seventh century of the Arabian peninsula, as Umayya b. Abī Salt, Abū ‘Āmir, Tulayha, Sajah, Aswad, and Musaylima claimed prophethood. There was more than one qur’ān, as Musaylima also revealed his own qur’ān. It is possible that other prophets also did so. There was more than one mosque (masjid), since the followers of Abū ‘Āmir established their own, as did those of Abū Qays. So did the followers of Musaylima. There was more than one Abrahamic Hanīf monotheistic movement in the Hijaz and around the region, as some figures assumed the same mission.

Die Studie untersucht die biblischen und außerbiblischen Traditionen zum Stamm Ismael und kommt zu dem Ergebnis, dass man der Quellenlage am ehesten gerecht wird, indem man drei chronologisch und geographisch unterscheidbare Phasen annimmt. Ein Stamm Ismael in der späten Bronzezeit oder frühen Eisenzeit im westlichen Negeb ist zwar ebensowenig beweisbar wie es die Historizität der Patriarchen ist; die in Gen 16 bewahrten Traditionen sprechen aber eher für als gegen dessen Existenz. Im 7. Jh. v. Chr. tritt im Ostjordanland ein Stämmebund Šumu’il auf, den die biblische Tradition mit Ismael gleichsetzt. Mehrere Jahrhunderte, nachdem dieser Stämmebund zu existieren aufgehört hat, wird, zunächst in der jüdischen Tradition, Ismael mit den Arabern identifiziert. Diese Tradition wird im Islam aufgegriffen und ist bis heute Allgemeingut.

ÖZET / ABSTRACT - Hicrî ikinci senede farz kılınan orucun ilk dönemdeki eda keyfiyeti ile oruca dair inen son ayetlerdeki orucun eda keyfiyetinin farklılık arz ettiğine dair rivayetler bulunmaktadır. Oruç hükümlerinin zikredildiği yegâne Kur’ân pasajı Bakara 183-187 tetkik edildiğinde de Ramazan orucunun tedrîce mütevakkıf bir inzâli olduğunu ifade eden bu rivayetler ile ayetler arasında bir paralellik olduğu görülmektedir. Orucun gerek vaktinde gerekse keyfiyetinde meydana gelen dönüşümün tüm aşamalarını Kur’ân ayetlerinde bulabilmenin ne derece mümkün olduğu, buna imkân bulunamadığı noktalarda Hadis ve Tefsir kaynaklarının nasıl bir açılım sağladığı bu makalenin araştırma alanını oluşturmaktadır. Kaynaklardaki muhtelif rivayetleri sistematik bir şekilde derleyerek oruç ibadetinin nüzul sürecini kurgulamak böylece ilgili ayetlerin nüzulünün otantik bağlamını tespite çalışmak araştırmanın esas amacını teşkil etmektedir. Araştırma sonucunda, orucun ilk döneminde Müslümanların yatsı vaktinden ertesi günün akşamına kadar oruç tuttukları ve evvelden oruç tecrübeleri olmadığı için miskin doyurmak ile oruç tutmak arasında muhayyer bırakıldıkları görülmüştür. Bu dönemden sonra ise ilk etapta fidye muhayyeriyeti kaldırılmış, hasta ve yolcu dışındakilerin Ramazan ayının tüm günlerini oruçlu geçirmeleri irade buyurulmuştur. Müslümanların Ramazan ayı boyunca yatsıdan akşama kadar oruç tutmada zorlanmaları üzerine de ikinci etapta orucun günlük süresi tan yerinin ağarmasından akşama kadar olacak şekilde düzenlenmiş ve Ramazan orucu bugünkü halini almıştır.
(Anahtar Kelimeler: Ramazan, Oruç, Teşrî, Sıyâm, Savm)
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ABSTRACT - There are some reports that there was a difference between the way of practicing of fasting during the early Islamic period, which was obliged upon all adult Muslims on 2nd century of Hegira and the fasting explained in the last āyāt (verses) in the Qur’an about the fasting. Upon inspection of al-Baqarah 183-187, the only passages in the Qur’an which mention the rules of fasting it seems that there is a coordination between those reports which state that the fasting of Ramadan had been obliged in a gradual process and the aforementioned āyāt. This article focuses on the degree of possibility to find out the whole steps of the change of form in terms of timing and condition of fasting from the āyāt in Qur’an, if it is not possible at some points, to see the new directions the sources of Hadith and Tafsir provide in this sense. The main aim in this article is to rebuild the process end of which fasting practice became an obligation by systematically bringing together the various reports in the related sources and as a result to ultimately determine the authentic context that the related āyāt revealed. Consequently it was discovered that, during the early period of fasting the Muslims were fasting in a period starting from a little after sunset until the next evening and were allowed to choose between providing food to a poor and fasting since they were not used to fasting before. Afterwards, the choice of providing food to a poor was abolished and all Muslims apart from those who were ill and on travel were ordered to fast the whole Ramadan. Due to the hardship the Muslims then experienced in fasting from a period starting from sunset until the sunset in the next day, there made a second arrangement in the duration of daily fasting starting from daybreak to the same evening as it is today. 
(Keywords: Ramadan, Fasting, Enactment, Siam, Sawm)

ÖZET / ABSTRACT - Odak alanını nüzûl dönemi Mekke vasatı ile sınırlandıran bu çalışma, Allah’a inanan ve birtakım ritüelleri yerine getiren Mekkelilerden bir kısmının ahiret inancına sahip olmamaları ile hayra engel olmaları arasındaki ilişkiyi Kur’ân’dan hareketle ele almaktadır. Mekke müşriklerinin ahirete inanmamaları sebebiyle iyi ve kötü amellerinin karşılığını bu dünyaya hasrettikleri; mal, evlat gibi imkânlara sahip olarak iyi bir yaşam sürmenin, amellerin Allah katında kabul gördüğünün; bu gibi imkânlardan yoksun olmanın ise Allah katındaki kötü durumun göstergesi olduğuna dair bir inanç besledikleri araştırmada ulaşılan sonuçlardır. Mekke müşriklerinin sosyo-ekonomik durumu kötü olan kişilere olumsuz davranmalarının sebebinde, onların bu kötü durumlarının Allah’ın iradesi gereği olduğu ve birtakım yardımlarla onların durumlarını iyileştirmenin Allah’ın iradesine karşı gelmek olacağına dair sahip oldukları bir inancın varlığı da çalışmada ulaşılan bir başka sonuçtur. Kendileri yardımda bulunmadıkları gibi, yardıma teşvik etmemeleri ve hayra engel olmaları bu inanç ile anlam bulmaktadır. Ahiret inancına sahip olmamanın hayra engel olmayı intaç etmesinin arka planındaki bu tasavvuru deşifre eden Kur’ân; varlık içinde yaşamanın, Allah tarafından razı olunmanın bir göstergesi olduğu inancını, geçmişte helak edilen pek çok kavmin kendilerinden daha varlıklı olduğu olgusuyla reddetmiş, sahip olunan imkânların imtihan vesilesi olduğunu vurgulayarak sosyo-ekonomik durumu kötü olanların iyileştirilmesi gerektiğine dair buyruklarını defalarca yinelemiştir.
(Anahtar kelimeler: Mekke Müşrikleri, Ahiret, Sevap-Ceza, Sosyo-ekonomik Hayat, Hayrı Engellemek)
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ABSTRACT - This study deals with the relationship between some meccans who believe in Allah, fulfilling some religious ritual but having no faith in afterlife and their hindering of the good according to Qur’anic perspective by solely focusing on Mecca during the revelation period. Some results of the study are that Meccan mushreks/polytheists due to hereafter disbelief were just expecting reward of their good and bad deeds only in this world. That they believed if one lives a comfortable life with having some money and children this means your deeds has been approved by Allah and if one is in a totally opposite condition in his/her life their interpritation was that you are in unfavourbale position before Allah. One of the other results reached in this study is that the reason why polytheists of Mecca displayed wrong attitude towards the poor people was because they believed in that their bad situation was under God’s will. Therefore should someone wanted to help those poor people this would be something against the the God’s will. Consequently their inaction in helping the poors and promoting the others around for the same purpose as well as their hindering relief efforts is then meaningful in terms of their above stated belief. The Qur’an notice us about the real reason why those people tried to hinder the good was because their hereafter unbelief. Qur’an also reject their belief that living with a wealthy life represents God mercy on them narrating that many destroyed tribes was wealthier then those people in Mecca. The Qur’an emphasize that whatever you have is your exam in your life. Thus, the Qur’an repeat the command to improve the socio-economic condition of the poor over and over again.
(Keywords: Meccan Mushreks, Hereafter, Reward-Punishment, Socio-economic Life, Hindering of the Good)

"This work is concerned with the problem of Qur’anic translation into English and French. In order to understand a phrase from the Qur’an, we must to elaborate the meaning of the Qur’anic utterances in the original. To do this, we move from the literal Arabic meaning of the Qur’anic words to the way the words are used in the Qur’an. As an example, I am going to examine the verbal exchange between the messenger Noah and his people where the word “takdhīb” is used to describe the response of the people of Noah as a result of Noah’s discourse. Here Noah tried to convince his community to adopt Monotheism, rather than their Polytheistic worldview. A few people were persuaded by Noah’s message but the majority resisted it. A turning point occurs in the story when the word “takdhīb” is used to convey the consequences of their refusal of Noah. The English translation for this word of interest here: (Abdel Haleem M. A. S. "The Qur'an" Oxford university press, 2005) where ...

this research is about the encounter between Noah and his people in the Qur'anic text. Through the verbal exchange which called Al-Taqāwul (The Inter-Speaking) Noah tries to convince his people to worship one god (Allah in the Qur'an) but his people insist to maintain their polytheistic worldview based on worshiping Allah among other deities.

Bilindiği üzere Kur’an-ı Kerim, 610-632 yılları arasında Hz. Muhammed’e nazil olan son ilahi kitaptır. Kur’an’ın kendisinden önceki vahiylerden temayüz ettiği bazı özellikleri vardır. Kur’an vahyinin en belirgin özelliklerinden birisi de yirmi üç sene içerisinde sözlü hitap olarak nazil olmasıdır. Buna bağlı olarak birçok Kur’an ayetleri ancak nazil olduğu bağlamla değerlendirildiğinde anlaşılabilmektedir. Bundan dolayı Kur’an vahyinin anlaşılmasında o günkü muhatabı ve bağlamı dikkate almak gereklidir. Nitekim muhatap ve bağlamın dikkate alınmadan Kur’an’a anlam verilmesi birçok yanlış algıların oluşmasına sebep olabilecektir.
Kırgızistan’da yayımlanan mealler arasında incelemeye aldığımız “Iyık Kuran Cana Kırgızça Kotormosu” isimli mealin diğerlerinden farklı birkaç önemli özelliği bulunmaktadır. Bu çalışmamızda söz konusu olan meali dikkate alarak anlam-bağlam ilişkisine ne kadar riayet edilip edilmediği üzerinde duracağız. Bu bağlamda en yaygın yanlış anlaşılan ayetler örnek olarak seçilecektir. Yanlış algılanan ayetlerin icap ettiği bağlamını tespit etmede en otorite tefsirler esas alınacaktır. Çalışmamızın neticesinde birçok ayet-i kerimenin bağlamının dışında yorumlanması nedeniyle bazı ayetlere yanlış anlam verildiğini ve yanlış yorumlar yapıldığını örnekle ortaya koymaya çalışacağız.
As known, the Holy Qur'an is the last divine book revealed down to Prophet Muhammad between the years 610 and 632 A.D. The Qur'an has some characteristics that distinguish it from the previous revelations. One of the most prominent features of the Qur'an is its revelation in the duration of twenty-three years in oral form. Accordingly, many Qur'anic verses can be understood only when they are dealt with in the context of their revelation background. Therefore, to understand the Qur'an, it is necessary to consider the context in which it was revealed down and the first people it addressed to. Otherwise fixing the meaning for some Quranic verses without keeping in mind the context and people it was meant for initially, may lead to many wrong perceptions.
The under-review translation of Quran namely “Iyık Kuran Cana Kırgızça Kotormosu” possesses some distinctive features among the Quranic translations published in Kyrgyzstan. In this work, by taking the above-mentioned translation as sample, we will try to find out that to which extent the principle of Meaning-Context Relationship is taken into consideration while translating the Quran.  In this regard, we will select some most commonly misunderstood verses as examples. We will rely on most authentic exegesis for determining the right context of misunderstood verses. And thus, our work will hopefully result in pointing out some misinterpreted verses with examples and consequent misconceptions due to overlooking the rule of Meaning-Context relationship at the time of interpretation of those verses.

""The Clarity of 'Ali Characterized the Recitation of 'Ali in the Textual Transmission of Al Nafs al Zakiya."

An Arabic text from the Almohad period (1130-1275) whose script resembles that of Warsh texts, but whose content occasionally agrees with Hafs against Warsh, and at times with Hafs al Duri. Other unique features are attested to only in tabaqat literature or Islamic architecture, such as the 3rd-person singular references to Allah in the Dome of the Rock inscriptions. Tartib (arrangement) is completely distinct, with 111 suras divided into 7 portals ( ابواب / abwab) each of which are subdivided by a ج م "joz' maqsum" consisting of the "ha mim" suras approximately halfway through for a 14 rather than 30-juz' arrangement.  Suras elsewhere divided into two separate units are a single sura here, while 5 suras are unique to this text. Two of these are mentioned in the tabaqat literature but three more (Al Baqir, Al Muhawwira and Al Naqur) are unknown beyond this text. This text is essential in understanding the heterodoxy of the Almohad movement. Its use of taqlil and agreement with early sources make it indispensible in the study of the development of the Qoran text.

The article examines several Quranic passages which contain the verb aslama and the noun islām in light of Jewish parallels. It is argued that these passages (Q 2:124–33; Q 37:84, 101-3; Q 27:29-44; Q 6:125) reflect midrashic traditions, and that the Arabic aslama and islām in these passages parallel the Hebrew be-lev shalem or hishlim. The latter term accrued two meanings: (1) to worship the Lord wholeheartedly (i.e., exclusively), and (2) to deliver one’s soul (to God) while accepting his authority and surrendering to him. The article also examines the Hebrew terms mentioned above and their antonyms ḥaluq, maḥăloqet (denoting monotheistic versus polytheistic worship), and the implications of these terms for the textual history of the Palestinian Targums.

When in 1925 Alphonse Mingana published his article "An Ancient Syriac Translation of the Ḳurʾān Exhibiting New Verses and Variants", a (somehow inofficial) debate between the most eminent German and Dutch scholars in the field emerged. Some of their letters are published here for the first time, some of Mingana's positions are re-evaluated, and a comparison is made between the Syriac tradition and readings and concepts of the most ancient Persian renderings of the Qurʾān, leading the present author to the view that the text published by Mingana is an 8th century Eastern Syriac florilegium of Quranic and Non-Quranic verses and sentences, which in the 12th century was included as a whole into the Western Syriac compilation "Dispute against the Nation of the Arabs", written by Dionysios bar Ṣalībī, and recently edited in its entirety by Joseph Amar.

Arab version of:
Beyond Single Words: mā’ida– shayṭān – jibt and ṭāghūt. Mechanisms of Translating the Bible into Ethiopic (Gǝʿǝz) Bible and of Transmission into the Qur’ānic Text. In: The Qur˒ān in Its Historical Context. London, 2008. 204-216.

This study deals with the issues of Faculty of Islamic Studies and other Faculties in International Islamic University Islamabad (IIUI), Pakistan (http://iiu.edu.pk/) as there are two important aspects of Qur’anic Studies: interpretation and then implementation. Curriculum offered by Faculty of Islamic Studies (particularly in the Department of Tafseer and Quranic Sciences) does not fully address these two aspects hence it requires some changes according to the needs of the students. Unfortunately students of Islamic Studies (especially Students of Tafseer) cannot recite Quran properly. So, necessary measures should be taken to raise the standards of the subjects like Tajweed-ul-Quran and science of Quran as these are practical subjects. Therefore, full understanding of Quranic verses without using translation for students of Islamic Studies and Shariah and Law; translation of holy Quran (for other faculties) and basic Tafseer should be the part of curriculum. The syllabus should be designed in such a way that it motivates students and enable them to practice the knowledge of religion in their daily lives. It’s an effort that has been made to improve the effectiveness of this department so that students feel no need to rely on other religious institutes to fulfill their shortcomings. This article highlights some such issues and challenges, sheds light on possible solutions, as well as puts forward recommendations for combating these issues and challenges.