Quranic linguistics

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an.

Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız.
Please -when you read- compare with the offical mushaf and other translations.

Mushaf metni ve tercümeler üzerinde sürekli çalışılmaktadır. Bu nedenle son sürümler esas alınmalıdır.
There is constant work on the mushaf text and translations. Therefore, the latest versions should be taken as a basis.

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.

One of the best reviews of my book "Narratives of Tampering in the Earliest Commentaries on the Qur'an" (Brill, 2011) is by Cornell University professor David S. Powers. A good review seeks to thoroughly understand the work under consideration, to summarize it well, to acknowledge any virtues, and to clearly indicate mistakes and shortcomings. It seeks to be fair and balanced, and veers toward neither flattery nor personal attack. Authors whose books are reviewed in respected journals need to first of all be very thankful that other scholars take the time and trouble to read their works carefully and write helpful evaluations.

Stepping out of the mainstream approach to the genesis of Islam, G. Lüling is sketching a mystical image of the spiritual depth of the inhabitants of the Middle East in Late Antiquity and their complex dilemmas of faith. His unorthodox meth-odology involves elements of dogmatism and philosophy (with the focus on the evolution and continuity of dogmas), hermeneutics, cultural anthropology and an-throposophy. By these means Lüling is attempting to draw a spiritual picture of the Late Antique man – his mentality and hierarchy of values, what may be one of the keys to reading out the actual meanings of the oldest, preserved historical testimo-nies of Islamic culture (including the Quran) in accordance with the intention of their authors. The modern man reasons and values differently than the Late Antique man, and hence - despite having nowadays a wide range of scholarly tools at hand and a thorough substantive preparation – the modern scholar is frequently not able to get behind the spirit of the studied texts and often interprets them in his own, modern sense. Lüling is a phenomenon on its own in the ranks of contemporary Western skeptical Islamicists, as he advocates a return to classical scholarly methodologies (in particular to historical-critical methods focusing on the continuity of evolution of dogmatics) and pleads in favour for their enrichment with elements of more modern methods (such as form criticism, redaction criticism, source criticism, liter-ary and philological text criticism, etc.). For Lüling, the tools of philology, literary studies and other academic disciplines that are contemporarily used with high in-tensity for research on historical monuments in the exclusive scope of these areas alone, cannot give reliable scholarly results in separation from theology. Interdisci-plinarity in the case of historical-religious research should be hierarchized by granting an overarching role back to disciplines that follow the development of philosophical thought and religious ideas. The dogmatic theology (philosophy), and more specifically - tracing the historical evolution of faith doctrines - is for Lüling an indispensable starting point to philological, historical and cultural studies. Other areas may play a supporting role. A thought does not appear out of nowhere, but has its beginning and evolution, and its course can be traced by scholarly methods. A thought does neither die, but takes on new forms and is constantly developing. What counts for Lüling are scientifically verifiable facts that must be necessarily integrated into a rational framework of the development of theological thought (such schemes are for example provided by the culturally cognate field of biblical studies). In his method, Lüling does not therefore bother too much about the my-thologized corpus of the religious tradition of Islam, although he does not reject it as a research material and draws upon it when needed. The reading of Lüling's publication requires at least a general theological preparation, but even for the "uninitiated ones" it can be an intriguing, out-of-the-ordinary adventure leading to the outskirts of the Near Eastern world of the esoteri-cism of the turn of antiquity and middle ages. Lüling is commonly and quite sche-matically classified as a generally pro-Christian-oriented researcher, a one trying to ascribe Christian roots to Islam, but it is certainly not true for Lüling. The German theologian himself denies being a Christian in the modern sense, and his theory drifts uncompromisingly towards gnosis, dualism and hypothetical forms of reli-gious syncretism, all in the wider aspect of cultural evolutionism. Regardless of the academic evaluation of Lüling’s unconventional theory on the origins of the Quran, his research brought new value into the field. It is overall a pity that Lüling – whose ideas were not fitting into the fixed schemes of the mainstream Islamic studies – did become almost completely marginalized in the world of German Oriental studies which has always been esteemed for its originality and pioneering role in Western Islamic scholarship.

Sample (Contents, Foreword & Introductions) from Dr Sohaib Saeed's translation of the first volume from Razi's Tafsir (published September 2018).

The Great Exegesis by Fakhr al-Dīn al-Razi (d. 1210), also known as Mafatih al-Ghayb, is one of the great classics of Arabic and Islamic scholarship. Written in the twelfth century, this commentary on the Qur’an has remained until today an indispensable reference work. The Great Exegesis is a compendium not only of Qur’anic sciences and meanings, but also Arabic linguistics, comparative jurisprudence, Aristotelian and Islamic philosophy, dialectic theology and the spirituality of Sufism.

The present volume is the first ever translation into English from The Great Exegesis and focuses on the first chapter of the Qur’an, the Fatiha. This scholarly yet accessible translation gives readers a thorough understanding of the most commonly recited chapter of the Qur’an; it also opens up for readers a window into the thought and practice of one of Islam’s greatest theologians. This volume includes a foreword by Professor M.A.S. Abdel Haleem, King Fahd Professor of Islamic Studies, University of London.

ENDORSEMENTS:

‘Razi’s Tafsir is a monument to Islam’s great tradition of learning and an incredibly rich pathway into it. Making it accessible to an English-speaking audience, by a translator who is a scholar himself, is a great contribution that will be appreciated by many for many years to come.’
Prof. Jonathan AC Brown, Georgetown University, USA.

‘Dr. Sohaib Saeed offers us a meticulous and readable translation of a masterpiece of Qur’anic exegesis by the great Muslim intellectual Fakhr al-Din al-Razi, whose goal was to illuminate every possible shade of meaning of the Muslim Revelation, from moral-ethical and legal, to rational and allegorical-mystical, not to mention linguistic, grammatical and historical. A must-read for every serious student and connoisseur of the Qur’an.’
Prof. Alexander Knysh, University of Michigan, Ann Arbor, USA.

یہ  تحقیقی کاوش ایک ملحدانہ اعتراض کے جواب میں پیش کی جا رہی ہے، جو بھارت سے تعلق رکھنے والے ایک ملحد شخص، جو فرضی نام سے اسلام کے خلاف زہریلا پراپیگنڈہ کرتا ہے، کی تحریر کا جواب ہے۔ اِس قسم کی تحقیقی کاوش اِس سے قبل اُردو زُبان میں پیش نہیں کی گئی۔ لہٰذا یہ اپنی نوعیت کی پہلی تحقیق ہے جو عبرانی زُبان وادب اور یہودی صحائف کا احاطہ کر کے کچھ ایسے موضوعات پر بحث کرتی ہے، جن کا فہم برِصغیر پاک وہند کے مسلمان علماء کے اندر خال
خال ہی پایا جاتا ہے۔ قارئین سے گزارش ہے کہ اِس تحریر کا بغور مطالعہ کریں اور اپنے خیالات اور تاثرات سے نوازیں۔

The study investigates the literary form of the Holy book-The Qur'an. The book is explaining the principles of Islam-a religion of Muslim Umah. In the era and since the Prophet Muhammad's time, it was questioned that it is a book written by a poet. It has been under the keen study to know the language used in the Holy Qur'an. The study explains the language of the Holy Qur'an. The Qur'an is not prose and that it is not verse either. It is rather Qur'an, and it cannot be called by any other name. The Holy Quran is the reference book for more than 1.6 billion of Muslims all around the world. Extracting information and knowledge from the Holy Quran is of high benefit for both specialized people in Islamic studies as well as none specialized people. The word Qur'an has never been used for any other book since long in the history of the universe. It has its unique form[1]. This study helps to introduce the reader to the language of the Holy Qur'an.

Kitabın PDF'sinin tamamı (https://murselahiskali.wordpress.com/2018/01/17/kuranda-ibranice-kelimeler-muhezzeb-baglaminda-elestirel-bir-inceleme/) ---

Bu çalışmamızda Süyûtî’nin el-Mühezzeb fimâ vakaa fi’l-Kur’an’i mine’l-muarreb isimli eserinde İbranice olduğu iddia edilen yirmi iki farklı kelimeyi ele aldık ve artsüremli bir araştırmaya tabi tuttuk. Kelimeleri hem Yahudi dilindeki/dinindeki yerini hem de Arapçadaki ve İslam’daki yerini belirlemeye çalıştık. Daha sonra ise, her kelimeyle alakalı elde ettiğimiz verileri dikkate alarak genel değerlendirmelerde ve bazı mülahazalarda bulunduk. Söz konusu kelimelerle alakalı görüşleri eleştirel açıdan değerlendirdik.
Çalışmamız esnasında incelediğimiz kelimeler hakkında verilen bilgilerin bir kısmının noksan bir kısmının ise yanlış olduğunu ispatlamaya çalıştık. Bu noksan ve yanlışlıkların hem Mühezzeb isimli eserde hem Mühezzeb’le ilgili çalışmalarda hem de ta’rîb konusunda telif edilen eserlerde olduğunu tespit ettik. İmkânlar dâhilinde eksik ve yanlış bilgilerin doğrusuyla değiştirilmesi için önerilerde bulunduk.

The political reality of many countries in the Muslim World is untenable and reforms and change is absolutely necessary. This article argues that use of force and violence for political change is making things worse as one can witness in Syria and Iraq. The article advances a Qur'ānic perspective on the desirability of peace as a goal and peaceful means as instruments of change. The article acknowledges that the Qur'ānic sanction for use of force to defend religious freedom prcludes the advocacy of pacifism but nevertheless the article does make a strong case for privileging peace over use of force.

The glottal stop (ʔ) in Classical Arabic is expressed by the hamzah sign, which rather than being its own independent sign in the orthography, is generally treated as a diacritic sign placed on semi-vowels. This orthographic practice has generally been interpreted as reflecting the fact that the Quranic orthography was based on a variety of Arabic that has lost the glottal stop. By closely examining the Quranic Consonantal Text, this paper shows that the language of the Quran is such a variety that had lost the glottal stop, and that the absence of representation in the Consonantal Text is not a purely orthographic matter. Secondly, the paper shows that the glottal stop appears to not have been lost in word-final āʔ. Finally, the paper discusses an important early Quranic document, DAM 01-29.1, which shows many examples of innovative orthography to represent the hamzah in the consonantal skeleton of the Quranic text.

Summary:
Naskh (abrogation) is one of the main subjects of Qur'ân and Sunnah studies for its
importance to understand and interpret Quran and Sunnah in right way. For that reason
given high importance by scholars of hadith and scholars of other sciences. However,
interpreting of naskh as cancelation of one Qur'ânic verse or hadith permanently
contributed to a sense of inflexibility and misunderstanding in the Islamic thought which
is unnatural and unhealthy. Nask of a Qur'ânic verse of hadith permanently is valid for
things that are bad in their nature with some exceptions. If the abrogating had been
understood as a better one or same alternative for abrogated as it is mentioned in Quran there would be no so much problems. Because the problem came out as a result of
cancelation of a divine message or Saying of Prophet by another one.
In this article, from this perspective we tried to introduce the different aspects of the
naskh with taking care of approach that based on illah (cause), protecting the common
sense of the humanity and basic human rights that represent basic religious purposes
which can not be abrogated instead of approaches to naskh which may cause termination
of these fundamental rights and religious purposes.
Özet:
Nesh konusunun, Kuran ve Sünnetin doğru anlaşılması ve  orumlanmasındaki
önemi sebebiyle hadis dahil tüm diğer ilim dallarıyla da uğraşanlar tarafından yoğun ilgi
görmüştür. Ancak neshle ilgili bazı yaklaşımlar, kaynakların doğru anlaşılmasını
sağlamadığı gibi, Müslümanlar arasındaki ilişkilerin de sağlıklı yürütülmesine engel
olmuştur. Hâlbuki sürekli geçerli olan iptal anlamında nesh sadece tabiatı gereği kötü
olan şeyler için geçerlidir ve bunların da istisnaları bulunmaktadır. Tabiatı gereği kötü
olmayan şeylerin neshi ise sadece toplumsan maslahatın korunması ve iyileştirilmesi
olarak değerlendirilmiş olsaydı, sürekli geçersizlikleri anlamına gelebilecek bir iptalden
bahsedilemeyecekti. Çünkü neshin iptal anlamında kullanılması, ilahi mesajın başka bir
ilahi mesaj ile kaldırılması, yani hak olan şeyin geçersiz hale dönüştürülmesi sorununu
gündeme getirdi. Ayrıca birçok ayet ve hadisi geçersiz kılarak dinin genişliğinden istifade
edilebilme yollarını kapatmış ve Müslümanlar arasındaki ilişkilerin de sağlıklı
yürütülmesine engel olmuştur.
Bu anlayış doğrultusunda, çalışmamızda nash konusunu farklı yönleri ile
tanıtmanın yanısıra insanlığın ortak ahlaki değerleri ile temel hak ve hürriyetlerini
geçersiz kılabilecek yorumlara açık olan tarihin bilinmesine dayalı olan nesh anlayışı
yerine delillerin illetini ve dinin maksatlarını esas alan nesh anlayışını destekleyici bir yol
izledik.

Özet
İnsanlığın mazhar olduğu en büyük medeniyetlerinden birini oluşturan İslam medeniyeti Kur’an merkezli bir medeniyettir. Bu yüzden Kur’an’ı Kerim’in doğru bir biçimde anlaşılması hayati bir önem arz etmektedir. Sorunun bilincinde olan âlimlerimiz Kur’an’ın anlaşılması için daha erken dönemlerden “Meanil- Kur’an”, “İ’rabul-Kur’an”, “sarf-nahiv” ve sözlükler konusunda ölümsüz eserler yazmışlardır. Ancak günümüzde Kur’an sahasında eser veren araştırmacılar yüce ecdadımızın bize sunmuş olduğu bu zengin birikimden genelde gereği gibi yararlanamamaktadırlar. Sonuç orta-dadır. Birçok Kur’an ayeti yanlış anlaşılmış ve dolayısıyla yanlış çevrilmiştir. Bu çalışma  “ لَعَلَّ - Le-alle” edatı bağlamında yaygın olan hataların giderilmesini hedeflemektedir.
Anahtar Kelimeler: “ لَعَلَّ - Lealle” edatı, Kur’an, anlam, nahiv, sarf, sözlük, tefsir.
Abstract
Islamic civilization that constitutes one of the most important civilizations humanity has ever seen is a Quran centered civilization. Therefore to understanding the Quran correctly is of crucial importance. Our scholars, who were aware of the problem composed everlasting works on “maani al-Quran”, “I'rab al-Qur'an”, “morphology (sarf) – syntax (nahiv)” and dictionaries. However our scholars who study on Quranic topics don’t take into consideration these riches our noble ancestors bequeathed to us. Consequently, most of Quranic verses were misunderstood and mistranslated. Our research aims at correcting widespread mistakes in context of “لَعَلَّ - Lealle” preposition.
Keywords: “ لَعَلَّ - Lealle” preposition, Quran, meaning, syntax, morphology, dictionary, exegesis.

In this article it is argued that the Qiblah passages in the Qur’an, which are commonly understood as referring to the direction of the prayer, are directly engaging with and interpreting the Shema passages in Deuteronomy and their Talmudic commentaries. By defining and applying the method of intertextual polysemy, nine points of intertextuality are identified between the various Qur’anic, Biblical, and Talmudic passages. Against this background, the article implies that narrations from traditional Qur’anic commentaries are lacking in their interpretation of these passages, since they do not employ any extra-Quranic contexts to explain their meaning. Through the method of intertextual polysemy, the alternative thesis propounded here is that the historical reference for the Qiblah passages is the Shema.

The Qur’an mentions that human development passes through a number of distinct stages. These stages are descriptive of the embryo’s external appearance and have been assigned special names. This essay focuses on the term ‘alaqah علقة – the second stage of human development. The essay is illustrated with a number of colour images.

In early quranic Manuscripts the name of the prophet ʾIbrā hı ̄m occurs in two different spellings either ‫ﺍ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﻫ‬ ‫ﻢ‬ or ‫ﺍ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﻫ‬ ‫ﻴ‬ ‫ﻢ‬. These two spellings are spread haphazardly throughout the Quran. Close examination of the patterns in the manuscript, however, show that the distribution of this spelling is not random or up to the whims of the scribe. The location where one spelling or the other occurs is highly correlated across the early manuscripts. Moreover, the location of one spelling or the other is highly correlated to where the quranic reader Hišā m reads the name as ʾIbrā hā m or ʾIbrā hı ̄m. This paper argues that this is not because these manuscripts have been written in the reading of Hišā m, but rather that Hišā m based his reading on the rasm of the quranic text.

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.

Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradiction.'' [4:82]

God created man for a noble purpose: to worship Him and lead a righteous life based on His commands and guidance to mankind. Mankind learned this by God sending Messengers with clear and practical instructions of the meaning of life and how to worship God properly. God also revealed to these Prophets and Messengers knowledge about what will happen after death and the rewards and punishments for one’s actions.

These Prophets and Messengers convey the same prevailing message which is entrusted to them by God. They proclaimed: "…Oh my people! Worship God! (i.e., without associating anything with him) You have no other god but Him. [Qur'an: 7:65]

God sent a Prophet and/or Messenger to every nation throughout the history of mankind.

"And verily, We have sent among every Ummah (community, nation) a messenger (proclaiming): Worship Allah (Alone) and avoid (or keep away from) all false deities" [Qur'an: 16:36]

Some of them we have been informed of and others we have not. These Prophets and Messengers include, but not limited to: Adam, Noah, Abraham, Ismail, Isaac, Jacob, Joseph, Moses, Aaron, Lot, David, Solomon, Elias, Elisha, Hood, Thul-Kifi, Enoch, Jonah, Job Shu’aib, Saalih, Ezra, Zachariyyah, John, Jesus , Muhammad and others peace and blessings be upon them all.

Some of them were sent with Books while others were not. Some of the books that we were informed of are the Scriptures of Abraham, the Torah of Moses, the Zaboor of Dawood, and the Injeel which was revealed to Jesus. All of these scriptures contained the same basic message from God to mankind. Each Prophet brought specific instructions from God addressed to a particular people for certain times in history and particular circumstances although the essential message remained the same.

A few examples of this would be the fact that Moses' contemporaries were excellent in magic. So his major miracle was to defeat the best magicians of his days. Jesus' contemporaries were recognized as skilful physicians. Therefore, his miracles were to raise the dead and cure the incurable diseases. The Arabs, the contemporaries of the Muhammad, were known for their eloquence and magnificent poetry. So Muhammad's (Peace and Blessings be upon him) major miracle was the Qur’an, the equivalent of which the whole legion of the Arab poets and orators could not produce despite the repeated challenge from the Qur’an itself. [TODAY IS THE WORLD OF SCIENCE, THE QURAN HAS CHAMPIONED THIS WORLD OF SCIENCE TOO.]

However, the beauty and power of Muhammad’s (Peace and Blessings be upon him) major miracle is that it removes the constraints of place and time. It is the permanent miracle for all generations to see.

Muhammad (Peace and Blessings be upon him) is the final Messenger and that his Prophethood is also not limited to time and place, and is for all peoples (after the advent of his Prophethood) in all times until the Day of Judgement.

Now, many who would agree with everything we have stated above may reject this about Muhammad (Peace and Blessings be upon him) his Messengership and the scripture with which he was sent. (The Qur’an)

It is our objective here to prove without a shadow of a doubt that the Qur’an is in fact from God Himself and by extension that Muhammad is in fact a Messenger of God. For we cannot accept the Message and reject the Messenger, or vice versa. Both must be accept or both must be rejected.

We can basically divide the groups of opinions on the Qur’an into three groups:

1. Those who say that Muhammad (Peace and Blessings be upon him) himself wrote the Qur’an.

2. Those who say that the Qur’an was written by someone else and taught to Muhammad (Peace and blessings be upon him).

3. Those who believe that the Qur’an is the pure word of God having no human author.

In this article, we will briefly review the above three arguments based on logic, historical evidence, textual analysis and even scientific data.

Fāsilah is one of the branches in the Quranic Sciences field. It focused on the final words in Quranic verse either the pronunciation aspect or the meaning aspect or both aspects together. Unlike the Tafsir, Tarannum and I'jaz, Fāsilah had given less attention in debate by the researchers today. Therefore, this study seeks to re-debate the Fāsilah in line with current prospect and at the same time propose new joint development with other knowledge in Quranic Sciences field. The library research and content analysis using descriptive and inductive methods were implemented in this study to achive the goal and the objectives. Fāsilah has the potential to grow and expand in line with other knowledge of Quranic Sciences if the multidisciplinary studies are implemented based on the strong principal of the knowledge.

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.

Bu çalışmada Fatiha suresinin son iki ayeti “gramer” ve “bağlamdaki anlamı” yönüyle incelenmiştir. Bu iki ayet – her ne kadar müstakil birer ayet olsalar da – hem mana açısından hem de dilbilgisi açısından birbirini tamamlamaktadır. Dolayısıyla söz konusu ayetlerde verilmek istenilen mesajı doğru anlamak ve Fatiha suresindeki konu bütünlüğünü koruyabilmek için her iki ayetin birlikte incelenmesi gerekmek-tedir. Çalışmamızın amacı,  merhum Salih Akdemir’in de dikkatlerini çeken, Fatiha suresi altıncı ve yedinci ayetlerin manasının anadili Arapça olan müfessirler ve başka dillere çeviri yapan mütercimler tarafından kısmen gramer yönünden doğru fakat anlamlandırma yönünden hatalı biçimde çevrildiği ve bu hatanın sürdürülüyor olması sebebiyle ayetlerin anlamlarını yeniden ortaya koymak olacaktır.     
Anahtar Kelimeler: Fatiha, Hidayet, Dalalet, Bağlam, Tefsir, Meal. 

The Analyzing In The Context: Surah Al-Fatiha Sixth & Seventh Verses 

Abstract 
İn this work the last two verses of Surah Al Fatiha analyzed from point view of “grammar” and “context meaning.” Though these two verses are independent from one another but they complete each other from both meaning and grammar point of view. Consequently, it is necessary to analyze both verses together to understand rightly the message given in these two verses and to protect theme integrity of Surah Al Fatiha. The aim of this work is to present afresh meaning of sixth & seventh verses of Surah Al-Fatiha because, as it was noticed by late Salih Akdemir, though these two verses have partly been exam-ined correctly from grammar point of view but from meaning point of view these have been interpreted wrongly by both the Arab exegetes and translators of Quran into different languages and this mistake is carrying on.

Badania prehistorii islamu oraz poszukiwania źródeł religii muzułmańskiej, zarówno w tym wymiarze duchowym jak i materialnym, od wieków stanowiły pole dla bezlicznych dociekań naukowych, opieranych na dostępnych dowodach i przesłankach – zabytków literatury, sztuki, archeologii, epigrafiki, paleografii i wielu dyscyplin pokrewnych. Myślą przewodnią książki jest stwierdzenie, że islam jako religia, której geneza ginie w pomrokach historii, musiał posiadać w pewnym zakresie swoje źródła w duchowości wcześniejszych kultur i nurtów religijnych / filozoficznych / ideologicznych późnego antyku, poprzedzających go chronologicznie. Jest to więc próba badania ciągłości całokształtu procesów historycznych, które doprowadziły do uformowania się zrębów muzułmańskiej wiary w takiej, a nie innej formie, w tym a nie innym czasie, w tym a nie innym miejscu.
Narodziny islamu i dwa pierwsze wieki jego dziejów są dla islamoznawców i historyków religii okresem niosącym nieporównywalnie więcej znaków zapytania i dylematów niż pewników. Patrząc na nurtujące badaczy zagadnienia przez pryzmat prawideł krytyki naukowej, niepewności dotyczą już najbardziej podstawowych ustaleń powszechnie uznawanych za niepodważalne aksjomaty. Jeśli odłożyć na chwilę na bok napiętnowane religijnym kerygmatem i późne źródła tradycji religijnej islam, wziąwszy na przykład Koran, nasuwają się fundamentalne pytania: kiedy, gdzie i jak sposób powstał? Z jakiego środowiska pochodzi? Dla kogo został napisany – kto był jego grupą docelową? W jakiej postaci i w jakim języku powstał? W jaki sposób przekazywano Koran w jego najstarszej fazie? Kto, kiedy, w jaki sposób i w jakim celu go skodyfikował? Czy możliwa jest rekonstrukcja koranicznego tekstu najbliższej tzw. wersji autograficznej? Autor przedstawia w swojej książce i poddaje krytycznej analizie pięć współczesnych teorii naukowych, których przegląd ma na celu przybliżenie nas do odpowiedzi na te pytania, a przynajmniej zakreślenie tła Sitz im Leben i zakresu badawczego, w którym należy ich szukać. Badania autora, oprócz źródeł literackich, bazują również na osobistych kontaktach z autorami w/w teorii naukowych w czasie pobytów badawczych w USA i Niemczech.

At the turn of the 20th and 21st century, the field of Arabic and Islamic studies became enriched by a number of multi-facetted scholarly theories challenging the traditional knowledge of the genesis and early centuries of Islam. This book in the Polish language presents some of them, with particular emphasis on the question of the historical origins of the Quran and its exegesis, on the ever returning issue of credibility of the traditional Islamic literary sources, as well as on topics resulting out of these two problems and related to the figure of the prophet Muhammad, the Arab conquests and the first formative years of the Arab state.

The issue of polygamy is considered as a controversial issue in the Arab and Islamic world, although there is a clear counted religious text in the Quran on this issue. The nature of the relationship between the man and women makes this relation important. Polygamy is also a topic related to social and gender issues that connect people with each other on a daily basis. The human development in light of globalization and cultural openness to others has led to a state of social rebellion against many of the traditional rules accepted norms in the matter of polygamy. The controversyon polygamy is unresolved yet specifically in traditional/ conservative societies. Many civil and cultural institutions that support women's rights have rejected the issue of "polygamy" due to cultural and equality considerations, while the scientific opinions regarding polygamy remained in the hands of the clerics authority, specifically the jurists as it is an issue related to Sharia.
This paper will address the issue of "polygamy" from different perspectives, depending on the " renewal curriculum" called "contextual reading" of the texts, which is considered a development curriculam to the science of Principles of Islamic jurisprudence. I will additionally provide a linguistic reading of the Quranic text referring to "polygamy”.
The Quranic text on polygamy is surrounded by many interpretations of linguistic, cultural and social reasoning, as language plays a crucial role in reading the text in different way, while incidents of history deal with the issue from another side.
Moreover, the verse related to a historical incident when the revelation descendant once but the verse understood intellectually from different perspectives. Therefore, this research will answer two key questions: Was polygamy permitted as a result of a cultural or religious perspectives of the Quranic text?
Is polygamy compatible with social justice and equality in Islam?

Abstrak Al-Qur'anul Karim Bacaan Mulia karya H.B. Jassin memiliki dua sisi, yaitu sebagai terjemahan Al-Qur'an dan di sisi lain sebagai puitisasi Al-Qur'an. Beberapa tulisan telah mendiskusikan karya HB Jassin tersebut, namun hanya menggunakan teori penerjemahan, sehingga cenderung mengabaikan sisi-sisi puitisnya. Akibatnya, karya ini dianggap keliru karena menyalahi aturan penerjemahan harfiah. Padahal terjemahan HB Jassin bisa dikatakan sebagai karya sastra yang tentu harus dide-kati dengan pendekatan sastra. Tujuan tulisan ini adalah menganalisis bagaimana resepsi estetika H.B. Jassin terhadap ayat-ayat metafora dengan pendekatan kritik sastra. Dengan menggunakan teori kritik sastra dapat disimpulkan bahwa H.B. Jas-sin memberikan makna yang lebih dalam dan indah pada terjemahan ayat-ayat metafora. Pilihan diksinya memberikan kekuatan makna bagi pembaca. Untuk mempelajari dan meneliti terjemahan HB Jassin tidak cukup hanya menggunakan teori penerjemahan semata, tetapi juga teori sastra yang akan membantu meng-ungkap kedalaman makna terjemahan puitis dan alasan-alasan yang diinginkan penulis.

Ilmu al-Qiraat merupakan salah satu daripada cabang Ulum Al-Quran. Ia merupakan ilmu yang membincangkan berkenaan kaedah menyebut kalimah-kalimah dalam Al-Quran disamping menjelaskan perbandingan bacaan antara imam-imam qiraat. Antara topik yang disentuh dalam ilmu ini adalah Saktah. Ia telah dikupas oleh ulama terdahulu dan ulama kontemporari dalam nukilan mereka. Namun, kajian berkenaan Saktah ini masih belum mendapat perhatian yang meluas dalam kalangan para ilmuan. Oleh itu, kajian ini bertujuan (1) Mengkaji tema pengkaji lepas berkaitan Saktah. (2) Mengenalpasti isu yang boleh dijadikan kajian baru pada masa akan datang. Kajian ini merupakan kajian kualitatif dengan reka bentuk tinjauan literatur. Pemerolehan data dilakukan secara kandungan yang terdiri daripada tesis, disertasi, buku, jurnal, kertas kerja, seminar prosiding dan laman sesawang. Data-data ini pula dianalisis secara tematik. Antara elemen yang dikaji berkenaan Saktah ialah definisi Saktah, syarat-syarat Saktah, jenis-jenis dan tempat Saktah berdasarkan imam-imam qiraat dan analisis daripada sudut bahasa arab serta tafsirannya.

مبحث مدیریت و ویژگی های اخلاقی مدیران از موضوعاتی است که قرآن کریم به صراحت و به تفصیل به آن نپرداخته است، بلکه در برخی از آیات به صورت پراکنده به سرگذشت مدیران و رهبران الهی - که متخلّق به اخلاق فاضله بوده اند - پرداخته شده که برخی از مفسران - به ویژه تفاسیر اجتماعی در عصر حاضر - در خلال تفسیر این آیات به بحث مدیریت و ویژگیهای اخلاقی مدیران جامعه اسلامی پرداخته اند. با مطالعه پیرامون آیات مربوطه در متون دینی و تفاسیر مختلف می توان ویژگی های اخلاقی و عمومی مدیران جامعه اسلامی را در مولّفه هایی از جمله: تقوا، شرح صدر، عدالت، تدبیر، محبت به مومنان، مهر و محبت به همه انسانها، اخلاق نیکو، مراقبت در همه امور، وجدان اخلاقی، صبر و شکیبایی، ایمان به خداوند، امانتداری، تواضع و فروتنی، بی اعتنایی به مادیات و پاداش های مردم، اعتقاد به آخرت، پرهیز از ریاست طلبی، درک ناراحتی ها و مشکلات زیردستان، مجازات متخلفان، مدارا با زیردستان، وفای به عهد، علم و حکمت(علم و آگاهی)، خستگی ناپذیری، مصمم بودن، مشورت با دیگران در کارها و صداقت با مردم بیان نمود.

Despite many works written by Muslim scholars concerning the rhetorical, contextual and semantic harmony of the Quran (Arab. tanāsub al-Qurʾān or ʿilm al-munāsabah/munāsabāt), this Quranic discipline-in my opinion – is still relatively unknown and remains little researched, particularly in Western scholarship-compared to other areas of Islamic studies. Hoping to be a little contribution in this regard, this article tries to shed some light on the concept of coherence and interconnectivity within the Quranic verses und Chapters. Based on an analytical and inductive investigation of selected examples, this paper gives some summarized conceptual thoughts on this highly interesting topic. As a practical implementation, the second part tries to deal with four Quranic verses of reflection (Arab. tadabbur) with regard to the rhetoric-semantic and rhetoric-contextual harmony. Abstract: (Deutsch) Trotz zahlreicher Werke muslimischer Gelehrte über die rhetorische, kontextuelle und semantische Harmonie des Korans (arab. tanāsub al-Qurʾān bzw. ʿilm al-munāsabah/munāsabāt), bleibt dieses Koranwissnschaftliche Disziplin – in der westlichen Koranforschung-meines Erachtens und vor allem im Vergleich zu anderen Gebieten der islamischen studien – immer noch relativ wenig erforscht, Mit der Hoffnung, einen kleinen Beitrag in diesem Feld zu leisten, versucht diese Arbeit etwas Licht über das Konzept der Kohärenz und Vereinbarkeit innerhalb der Koransuren und Verse zu werfen. Anhand einer analytischen und induktiven Untersuchung ausgewählter Beispiele werden einige zusammengefasste konzeptionelle Gedanken zu diesem hochinteressanten Thema erläutert. Als praktische Umsetzung, versucht der zweite Teil, auf vier Koranverse der Besinnung (arab. tadabbur) in Hinblick auf die rehtorisch-semantische und rhetorisch-kontextuelle Harmonie des Korans einzugehen. :‫ص‬ ّ ‫ملخ‬

In the modern age, the conflict between science and religion manifests itself in the debate between evolution and creation. If we adopt a creationist's reading of the Qur'an, we discover an interesting anomaly. Reading the Qur'an literally does not necessarily provide the foundation of creationism. Creationists usually have in mind the concept of creatio ex nihilo, or 'creation out of nothing'. However, in the Qur'an, one of the words used for creation, khalaqna, has the root khlq, which means 'to split' or 'to divide'. This root word may even apply to the biological process of cell division. Therefore, from a scientific perspective, using the word khlq to describe this physical process is not problematic. In addition, with close textual analysis of the Qur'an, we realize that the word for creation 'be' (kun) does not truly describe the moment of creation, but rather that of 'being'. The Qur'an separates the notion of creation from being, which poses the question as to what the text constitutes as the ontological nature of the human being and the universe. Therefore, even if we do adopt a literal reading of the Qur'an, we find that it does not necessarily support a worldview that endorses creatio ex nihilo.