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Relevant bibliographies by topics / Commentaries in the Koran

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Academic literature on the topic 'Commentaries in the Koran'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Commentaries in the Koran"

1

Zamzami, Mukhammad. "Revolusi al-Qu’ran Jamâl al-Bannâ sebagai Arah Baru Metodologi Studi Islam." MUTAWATIR 5, no. 1 (September 10, 2015): 20. http://dx.doi.org/10.15642/mutawatir.2015.5.1.20-49.

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Ontologically, Gamal al-Banna viewed that interpretation is the process to understand the Koran. Therefore he did the deconstruction of classical commentaries domination which is loaded with influences of the political uproar in the past Middle East. From such a deconstruction, he went to the reconstruction of the Koran within the concept of <em>Tat</em><em>wîr</em><em> al-Qur’ân</em>. There is a dimension of art that must be understood from the essence of Koran and should be permeated by all Muslims. For him, the Koran is an art book, and its largest or greatest miracle is language as a tool to understand the art found within it. The secret miracle rises from the musical reading of the Koran which could be a psychological approach, just by listening the reading. Through this stage of irfani, the Koran could be the media of human civilization revolution. In his concept, Gamal didn’t assert one method or restrict to a current science or method. He refused if one current method has a warranty as the only way to find the truth, because the Koran itself should not be restricted

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Rohman, Taufikur. "Kajian Tafsir di Indonesia." MUTAWATIR 2, no. 1 (September 9, 2015): 1. http://dx.doi.org/10.15642/mutawatir.2012.2.1.1-26.

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<p>Indonesia is the country with the largest Muslim population in the world. It is of course also has a significant correlation with the need for a true understanding of the Koran as the main guideline in the life of a Muslim. This paper attempts to discuss the development of interpretation studies in Indonesia. However, because of the many works of commentary that exist in Indonesia, then this paper will explain in more detail in the full interpretation 30 chapters, while the commentaries that are thematic, and which only focus on certain papers will cover more briefly author so hopefully this study will cover the whole work of interpretation that exist in Indonesia comprehensively but solid content. The development of the interpretation of the Koran in Indonesia is somewhat different. Study commentary in the Arab world develop quickly and rapidly, because Arabic is the language, so they do not experience significant difficulties to understand the Koran. This is different to the Indonesian people whose native language is not Arabic<strong>.</strong></p>

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Jannah, Saadatul. "Metodologi Tafsir Khuluqun ‘Adzīm." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 1 (November 25, 2018): 27–44. http://dx.doi.org/10.24090/maghza.v3i1.1952.

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Since the 16th century until the recent age, the study of exegesis is increasing significantly in Indonesia. This is marked by the spirit of producing commentaries from Indonesian scholars (pre-modern) such as works of Abd al-Raūf al-Sinkilī (Tarjumān al-Mustafīd), Syaikh Nawawī (Tafsir Marah Labīd) and Ahmad Sanusī (Tafsir al-Qurān al-Karīm), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusuf, one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzīm endeavors coloring Indonesian elucidation by creating distinctive works that are an interpretation of the Koran from the short chapters (Madaniyah) to the extended chapters (Makiyah). This article discovers specifically the explanation of al-Mulk and depicts a qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsir al-Azhar and al-Misbah. Yunan interprets the Koran critically and decisively with the color philosophy, and able to convey the message of the Qur'an through other verses in the Qur'an (munāsabah al-Qurān bi al-Qurān).

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Bahary, Ansor. "TAFSIR NUSANTARA: Studi kritis terhadap Marah Labid Nawawi al-Bantani." ULUL ALBAB Jurnal Studi Islam 16, no. 2 (December 30, 2015): 176. http://dx.doi.org/10.18860/ua.v16i2.3179.

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The interpretation is an effort to understand, to explain the intent, knowing the content of the verses of the Koran. As a result of man's work is different from the Koran, there, the interpretation occurs experiencing developments of classical, medieval to the modern period and even contemporary. Diversity both in the method (manhaj / tariqah), style (nau '), as well as approaches (Alvan) used is unavoidable in a work of interpretation. Although there are also commentaries appear in modern times but its interpretation still follows the pattern of classical and medieval period as confirmed Nawawi al-Bantani in Muqaddimah (<em>Iqtida lil 'bi al-Salaf al-fi Tadwin' ilm</em>) commentary. Therefore, it is no exaggeration when Tafsir Al-Munir or Angry Labid regarded as a bridge between the traditional interpretation to modern times.

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Han, Muhamad Ibtissam, and Topikurohman. "PERKEMBANGAN CORAK PENAFSIRAN AL-QUR’AN DARI PERIODE KLASIK SAMPAI MODERN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 20, no. 2 (October 28, 2020): 263–80. http://dx.doi.org/10.53828/alburhan.v20i2.212.

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This article will explain the development of the style of interpretation of the Koran from the classical period to the modern period. The authors use the literature research model (literature study) by reading books on interpretations from scholars and commentaries of scholars. Broadly speaking, the Classical period has many agreed-upon models of interpretation based on tradition and many uses of Islamic sources also support the linguistic aspect. While in the modern period emerged against the Old traditions ranging from the use of israiliyat tradition, the authority of the prophet, linguistic to the combination of the tradition of Western positivism thinking that illustrates various interpretations in the modern period with the exchange of mystical concepts and primitive concepts, also helped realize the discussions that support religion drocal.

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Woo, Chang Wan, Jung Kyu Kim, Cynthia Nichols, and Lu Zheng. "International Sports Commentary Frame and Entertainment: A Cross-Cultural Analysis of Commentary Differences in World Series Broadcasts." International Journal of Sport Communication 3, no. 2 (June 2010): 240–55. http://dx.doi.org/10.1123/ijsc.3.2.240.

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Numerous studies examining the portrayals of gender, race, and nationality in sports commentary have been conducted through the years; however, comparative analyses of commentaries from different countries have been rare. This study examined commentary from 3 different countries (the U.S., Chinese Taipei, and South Korea) during a Major League Baseball (MLB) World Series. An entertainment theory schema was adopted and the 3 countries were categorized based on dispositional relativity (affiliation) with MLB. Findings indicate that South Korean broadcasts, which had the lowest affiliation with MLB, were biased toward the Boston Red Sox and presented the most evaluative commentaries; U.S. commentaries were generally positive and contained the largest portion of informative comments; and Chinese commentaries were unbiased and also provided a large number of informative comments. This implies that sports games using the same visual images can be framed differently by commentators based on the disposition (affiliation) level of audiences.

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A.Latif, Hamdiah. "KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR." Jurnal Ilmiah Al-Mu'ashirah 15, no. 2 (December 31, 2018): 122. http://dx.doi.org/10.22373/jim.v15i2.5289.

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Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.

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Muhaimin, Abdul, and Mas’ulil Munawaroh. "PERSPEKTIF BARU METODE DAN ALIRAN TAFSIR IBN QAYYIM." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 2, no. 2 (October 14, 2019): 143–63. http://dx.doi.org/10.35132/albayan.v2i2.75.

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Qasam in the Koran shows the seriousness of Allah to convey material or strengthen arguments because of the lack of faith in the material delivered. This shows that knowing Qasam in the Qur'an is very urgent and it is not surprising if in the end Imam Ibn Qayyim al-Jauziyyah wrote a specific account explaining the Qasam in the Qur'an in his interpretation called “at-Tibyan fi Aqsamil Qur’an”. Therefore it is necessary to do a study to find out new perspectives of sources, methods and interpretations according to M. Ridlwan Nasir, thus adding insight into our study in the study of commentaries. The problem in this study is what sources, methods and interpretive flows are used in the tafsir “at-Tibyan fi Aqsamil Qur’an”. The results of the research that the research source used is bil Iqtiran (a combination of bil Ma'tsur and bil Ra'y), The method of the explanation uses the Bayan methodi , in terms of the breadth of the explanation using the Itnabi method , and seen from the goals & objectives of the verse interpreted using the Maudu'i method. While the flow / tendency, the flow Sufi, Lughawi, ‘Ilmi, and al-Fiqhi, but the most dominant flow is the Sufi.

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Matusov, Eugene. "A student’s and a teacher's right to freedom of education." Dialogic Pedagogy: An International Online Journal 8 (September 15, 2020): SF1—SF28. http://dx.doi.org/10.5195/dpj.2020.356.

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This conceptual essay, which opens the special issue, examines why a student’s right to freedom of education – the right for a student to define their own education – is so crucial for the education itself. Four diverse educational approaches are considered: training, closed socialization, open socialization, and critical examination, along with the Bakhtinian dialogic pedagogy to reveal the need for freedom of education within each of the approaches and the pedagogy. The eight aspects of the right to freedom are explicated. Three major objections against the right are considered and rebuked: 1) the Kantian paradox of autonomy and paternalism in education, 2) the paradox of learning and ignorance, and 3) fear of non-participation in education without coercion. The legitimate limitations of the right are discussed. Finally, the two major pathways to the right – radical and gradual – are analyzed. I sent the earlier draft of the paper to the Dialogic Pedagogy journal community, asking for critical commentaries. Many people submitted their critical commentaries involving their agreements, disagreements, associative readings, extensions, evaluations, and so on. My paper, their commentaries constitute this special, and my reply constitutes this special issue. Three people – David Kirshner, Belkacem TAIEB, and Jim Rietmulder – chose to provide commentaries on the margins. I included most of their comments on the margins as a new genre to promote a critical dialogue in our readers. Also, Belkacem TAIEB and Matthew Shumski submitted short commentaries that I included, below, at the end of this article as Appendix I and II. Jim Cresswell shared the manuscript with his undergraduate psychology students, and one student volunteered to add her commentary. Shelly Price-Jones shared it with her international undergraduate students studying English at a South Korean university. Twenty-one of them chose to provide a video reply. I selected a few of them that attracted my attention. Finally, I chose to address some of the issues brought in the presented critical commentaries either as my reply on the margins or at the end of this special issue. This should not be taken as “the final word” in the debate, but rather a dialogic response inviting other responses in the authors and in the audience.

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Davies, Gloria, and Gil-Soo Han. "Korean Cosmetic Surgery and Digital Publicity: Beauty by Korean Design." Media International Australia 141, no. 1 (November 2011): 146–56. http://dx.doi.org/10.1177/1329878x1114100117.

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This article examines the relationship between digital publicity and cosmetic surgery. While focused on South Korea, it also discusses China because of the conspicuous Chinese demand for Korean cosmetic surgery in recent years. In fact, China has become the largest export market for Korean cosmetic surgery. The analysis is based on the premise that there is a vital link between cosmetic surgery and digital technology in both these countries. We argue that the celebrity culture spawned by entertainment media has facilitated the normalisation of cosmetic surgery to the extent that it is commonly viewed, quite unproblematically, as a form of human physiological enhancement. The article examines the publicity surrounding cosmetic surgery (comprising media reports, advertisements and commentaries) to see how it is presented in the Korean media and on the internet. These findings are then considered in relation to the promotion of Korean cosmetic surgery in China.

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Dissertations / Theses on the topic "Commentaries in the Koran"

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Evans, Sian Elizabeth. "Composition portfolio & Commentaries." Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521769.

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Lee, Shung-wai, and 李崇偉. "Mixing narratives and commentaries." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B4269453X.

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Brockett, Adrian Alan. "Studies in two transmissions of the Qur'an." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/2770.

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Two transmissions of the Qur'an can be found in printed copies today. One stems from Kufa and the other from Medina. They are more commonly called by the names of their respective second-century transmitters, Hafs and 'Wars. This thesis examines the relationship between these two transmissions, as exemplified in the first five suras. The Hafs transmission is found in printed Qur'an copies from all but West and North-West Africa, which employ the War transmission. The Hafs transmission is therefore the transmission found in the vast majority of printed copies of the Qur'an, and printed copies of the 'Wars transmission are rare in comparison. There is no doubt that copies according to other transmissions have existed as well, but none has apparently been printed. The Basrans al—Xalil and Sibawayhi, for instance, had texts that differed in places from both the Hafs and 'Wars transmissions. And the existence of manuscripts according to the Basran reading-system of abu 'Amr by way of al—Duri has been testified in the Sudan this century. The Qur'an according to this last transmission has in fact been printed at the head and side of the pages of editions of al—Zamaxari's commentary a1—Kaf, but these are not considered by Muslims as Qur'an copies proper. They are type-set and have occasional misprints, and at times do not tally with data on the reading-system of abu 'Amr given in works on Qur'an readings. Qur'an copies according to transmissions such as these or others might therefore still exist in manuscript, but would not readily be consultable. So it would be of use to document differences between those transmissions that actually are available in print. On a general level, this provides a step towards a critical apparatus of the Qur'an, and on a more specific one, it provides the data for this thesis.

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May, Adrian. "The Comeback Casebook and commentaries." Thesis, University of Essex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391656.

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Cabrer, Carlos. "Portfolio of compositions with commentaries." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.393883.

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Hoffmann, Thomas Klaus. "The poetic Qur·ān : studies on Qur·ānic poeticity." Wiesbaden Harrassowitz, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2928481&prov=M&dokv̲ar=1&doke̲xt=htm.

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Rosser, Peter. "Portfolio of original compositions and commentaries." Thesis, University of Ulster, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339338.

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Little, William Lee. "Renaissance Commentaries on the Epistula Sapphus." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1563391908235177.

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Mulvey, Grainne. "Composition portfolio : ten compositions and commentaries." Thesis, University of York, 1998. http://etheses.whiterose.ac.uk/10860/.

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Wahyudi, Jarot. "Ahl al-kitāb in the Qurʾān : an analysis of selected classical and modern exegesis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27975.

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The Qur'anic concept of ahl al-kitab ("People of the Book") has a theological significance for Muslims, showing a sympathetic perception of other religions, particularly Jews and Christians, who share the same monotheistic belief as Muslims. There are many references to abl al-kitab in the Qur'an which may be grouped into two categories: the sympathetic verses which give ahl al-kitab a status similar to that of Muslims and the ambivalent verses which condemn the ahl al-kitab. In this study, surat Al 'Imran (3): 64, 113, 114 and 115 are chosen as examples of sympathetic verses. Six major works of selected classical and modern exegesis, from different schools of thought, are used in the analysis of these verses. Classical exegetes do not suggest any development of the concept of ahl al-kitab, while the modern exegetes include all religious communities in addition to Jews, Christians and Muslims.
The Qur'an itself recognizes the existence of good people among the ahl al-kitab and invites people of diverse faiths to come to a "common word" (kalimatin sawa'in) to establish mutual understanding through critical dialogue. This would, in turn, enable all people to work together to build a new civilization and greater harmony. This thesis avails itself of the fundamental teachings of the Qur'an on ahl ak-kitab and of Muslims' exegesis, as well as secondary scholarship on this topic. The concept of ahl al-kitab is shown to have novel relevance for our religiously pluralist world both today and for the future.

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Books on the topic "Commentaries in the Koran"

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Maudoodi, Syed Abul ʻAla. [Tafḣimul-Koran. [Peshawar]: Institute of Regional Studies, 1986.

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Steenbrink, Karel A. De korte hoofdstukken van de Koran: Commentaar op Koran, soera 78-114. Zoetermeer: Meinema, 2002.

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Rezvan, E. A. Koran i ego mir. Sankt-Peterburg: Peterburgskoe Vostokovedenie, 2001.

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Vom Koran zum Islam. Berlin: Schiler, 2009.

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Rezvan, E. A. Koran i ego tolkovanii︠a︡: Teksty, perevody, kommentarii. Sankt-Peterburg: "Peterburgskoe Vostokovedenie", 2000.

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Hoque, Zohurul. The translation and commentary on the Holy Qur-an. Centerville, OH: Holy Qur-an Pub. Project, 2000.

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Ḥajjār, Muḥammad. Min qiṣaṣ al-tanzīl /Muḥammad al-Ḥajjār. Bayrut: Dar al-Bashāʾir al-Islāmīyah, 1999.

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Der Koran, Sure 2 "Die Kuh": Ein religionshistorischer Kommentar. Stuttgart: Kohlhammer, 2009.

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Maḥmūd ibn `Abd Allāh Ālūsĭ al-Kabĭr. Rūḥ al-ma`ānĭ fĭ Tafsĭr al-Qur`ān al-`Aẓĭm wa-al-Sab` al-mathānĭ. Bayrūt: Dār al-Fikr, 1997.

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Shafī`, Muḥammad. Ma`āriful Qur`ān. Karachi: Maktaba-e-Darul-Uloom, 2002.

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Book chapters on the topic "Commentaries in the Koran"

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Walther, Wiebke. "Koran." In Metzler Lexikon Religion, 232–36. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-03703-9_80.

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Walther, Wiebke. "Koran." In Metzler Lexikon Religion, 764–68. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_270.

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Mommsen, Katharina. "Koran." In Goethe Handbuch, 618–19. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03655-1_202.

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"Koran." In Encyclopedia of Sciences and Religions, 1125. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201271.

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"Der Koran." In Muhammad. Der Koran. Sure 1,1 - 2,74, 65–124. Gütersloh: Gütersloher Verlagshaus, 2019. http://dx.doi.org/10.14315/9783641247485-007.

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Ward, Keith. "The Koran." In Religion and Creation, 59–76. Oxford University Press, 1996. http://dx.doi.org/10.1093/acprof:oso/9780198263937.003.0003.

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"Koran Translation." In Islam, Judaism, and Zoroastrianism, 440. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100503.

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"THE KORAN." In A Catalogue of the Arabic Manuscripts in the Library of the India Office, 1–26. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463214951-002.

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Al-Jandārī, ‛Abd al-‛Azīz Ḥamūd, and Audrey Peli. "Koran verses." In Islamic Coins. National Museum of Sanaa, 14. Centre français d’archéologie et de sciences sociales, 2013. http://dx.doi.org/10.4000/books.cefas.1200.

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"The Koran." In Modern Middle Eastern Jewish Thought, 18–20. Brandeis University Press, 2013. http://dx.doi.org/10.2307/j.ctv102bhzm.11.

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Conference papers on the topic "Commentaries in the Koran"

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Yan, Fei, Krystian Mikolajczyk, and Josef Kittler. "Generating commentaries for tennis videos." In 2016 23rd International Conference on Pattern Recognition (ICPR). IEEE, 2016. http://dx.doi.org/10.1109/icpr.2016.7900036.

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Azizy, Jauhar, Moh Anwar Syarifuddin, and Hani Hilyati Ubaidah. "Thematic Presentations in Indonesian Qur’anic Commentaries." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009937919621969.

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Gow, Jeremy, Paul Cairns, Simon Colton, Paul Miller, and Robin Baumgarten. "Capturing Player Experience with Post-Game Commentaries." In Annual International Conferences on Computer Games, Multimedia and Allied Technology. Global Science & Technology Forum (GSTF), 2010. http://dx.doi.org/10.5176/978-981-08-5480-5_085.

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Aziz, Mursal, Darliana Sormin, Jailani Syahputra Siregar, Dedi Sahputra Napitupulu, and Rosmaimuna. "Islamic Education Curriculum in the Concept of the Koran." In 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.031.

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Brognaux, Sandrine, Thomas Drugman, and Marco Saerens. "Synthesizing sports commentaries: One or several emphatic stresses?" In 7th International Conference on Speech Prosody 2014. ISCA: ISCA, 2014. http://dx.doi.org/10.21437/speechprosody.2014-41.

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Yang, Shih-Hsien, Hsiu-Ting Hung, and Hui-Chin Yeh. "How Student Teachers' Online Commentaries Scaffold Student Writing." In 2016 IEEE 16th International Conference on Advanced Learning Technologies (ICALT). IEEE, 2016. http://dx.doi.org/10.1109/icalt.2016.76.

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Rosmansyah, Yusep, and Angga Fatih Alim. "Personalized Blended Mobile Learning Framework for the Koran Memorization Process." In 2019 International Conference on Electrical Engineering and Informatics (ICEEI). IEEE, 2019. http://dx.doi.org/10.1109/iceei47359.2019.8988837.

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Oganesyan, Sergey. "Torah, New Testament and Koran on Inevitability of Women’s Emancipation." In icCSBs 2019 - 8th Annual International Conference on Cognitive - Social, and Behavioural Sciences. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.02.28.

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Brognaux, Sandrine, Benjamin Picart, and Thomas Drugman. "A new prosody annotation protocol for live sports commentaries." In Interspeech 2013. ISCA: ISCA, 2013. http://dx.doi.org/10.21437/interspeech.2013-393.

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Umar, Prasanna, Anna Squicciarini, and Sarah Rajtmajer. "Detection and Analysis of Self-Disclosure in Online News Commentaries." In The World Wide Web Conference. New York, New York, USA: ACM Press, 2019. http://dx.doi.org/10.1145/3308558.3313669.

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Reports on the topic "Commentaries in the Koran"

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ADA JOINT PROGRAM OFFICE ARLINGTON VA. Ada Language Commentaries. Volume 2. Fort Belvoir, VA: Defense Technical Information Center, September 1988. http://dx.doi.org/10.21236/ada201024.

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Snyder, Frank M. Command and Control: The Literature and Commentaries. Fort Belvoir, VA: Defense Technical Information Center, September 1993. http://dx.doi.org/10.21236/ada276649.

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Jea, K. C., and D. M. Young. Commentaries of three papers of Cornelius Lanczos. Office of Scientific and Technical Information (OSTI), October 1991. http://dx.doi.org/10.2172/677182.

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Fry, William J. An AK, Three Clips, and a Koran: Deciphering Al Qaeda's Principles of War. Fort Belvoir, VA: Defense Technical Information Center, May 2009. http://dx.doi.org/10.21236/ada502927.

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Kamerow, Doug. Dissecting American Health Care: Commentaries on Health, Policy, and Politics. Research Triangle Park, NC: RTI Press, December 2011. http://dx.doi.org/10.3768/rtipress.2011.bk.0008.1109.

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ADA JOINT PROGRAM OFFICE ARLINGTON VA. Ada Language Commentaries. Volume 1. 25 July 1986 - 25 September 1987. Fort Belvoir, VA: Defense Technical Information Center, July 1988. http://dx.doi.org/10.21236/ada197564.

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Beaujouan, Eva. Covid-19 Global Demographic Research Needs? Replacing Speculative Commentaries with Robust Cross-national Comparisons. Population Council, February 2021. http://dx.doi.org/10.31899/pdr1.1001.

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Zaid, Abdullah. Important counsels to kings and imams by Shaykh ʻAlwan (ʻAli Ibn ʻAttiyyah al-Hamawi) ; translation, with a historic introduction, the biography of the author and commentaries on the text. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2123.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Abstract:

Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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The Possibility and Desirability of Global Learning Metrics: Commentaries. Mary Lou Fulton Teachers College, August 2017. http://dx.doi.org/10.14507/casge1.2017.

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